By Jack Demaine (eds.)
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Essentially the most hotly-contested debates in modern democracy revolves round problems with political presence, and no matter if the reasonable illustration of deprived teams calls for their presence in elected assemblies. illustration as at the moment understood derives its legitimacy from a politics of principles, which considers responsibility on the subject of declared regulations and courses, and makes it an issue of relative indifference who articulates political personal tastes or ideals.
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Extra resources for Citizenship and Political Education Today
Such claims should be seen in the context of the waning of the welfare state and class identities, and the formation of new social and cultural movements focusing on the question of the rights of groups from children to the disabled. Cultural rights, in this sense, herald ‘a new breed of claims for unhindered representation, recognition without marginalization, acceptance and integration without ‘normalising distortion’ (Pakulski, 1997: 80). These rights go beyond rights for welfare protection, political representation or civil justice and focus on the right to propagate a cultural identity or lifestyle.
We can do this by revealing that the categories we took to be ‘natural’ are actually cultural. Gender is not something one is but something one does. As gender (and indeed sexuality) has no ontological status, Butler is drawn to analyze the ways it has become regulated and normalized within society. Butler’s analysis then, as we saw above, aims to uncouple biology, gender and sexuality by arguing that their supposed stability is an effect of discourse and normative regulation. Here Butler turns to ‘drag’ as having powerful political possibilities in that it reveals the ‘performed’ nature of sex and gender.
Here it is in the cultural production of the abject and the marginal that enforces processes of cultural and symbolic exclusion. For example, the cultural production of dominant versions of heterosexual masculinity seeks to normalize and naturalize cultural difference by appealing to universality and rationality (Bhabha, 1995). The implication is that heterosexual men are genderless. Masculine self-identity emerges through the production of difference, where the fear of the homoerotic and the feminine helps reproduce a patriarchal masculinity.