#and he has marginally higher standards for personal hygiene

[outofangband]

Complex trauma and Angband Series: Hygiene

Angband World Building and Aftermath of Captivity Masterlist

Torture, especially in the deliberate and political sense is designed to eradicate the victim’s sense of self by, among other things, stripping away one’s basic physical needs (food, water, hygiene, rest,) and one’s  basic emotional needs (safety, comfort, belonging, privacy, hope, and identity). It also seeks to damage the relationship that the victim has with these needs.

I have a specific post about privacy that will overlap with some of this

content warnings: general Angband warnings of Captivity and abuse, trauma after torture, etc

Hygiene in Angband is very minimal. The slaves who work in the mines and forges are afforded very little supplies for washing, perhaps a few cloths and run off water if any can be saved and hoarded. Again this is a combination of items sorted through prisoners who have been there for a long time and know what can be saved without punishment as well as supplies given by the overseers.

Prisoners who work in the fortress itself are sometimes allowed a bit more water to clean themselves, depending on where they work, how visible they are, and what role they primarily fulfill. Prisoners who are more clean are often the favorites of various higher-ups who have a vested interest in their appearance or who use access to supplies as coercive ‘rewards’  and thus cleanliness rather than the opposite becomes stigmatized in many ways. This will have more detail on my post about the elves of the upper levels. Sauron’s personal servants of course have a high standard of hygiene as do the elven healers.

Among the small population of human slaves, diseases of poor water, food, and crowded conditions are common There are certain afflictions even the elves are not entirely immune to.  There are healers among them but they too have little supplies and must improvise (and yes I have many ideas for how mushrooms, evil herbs, algae, and other Angband possible ingredients could be implemented)

Access to a proper toilet is also next to nonexistent in much of the fortress. Some of the cells have a bucket but it’s not a priority among the elven prisoners. The slaves in the mines often have nothing while they work and in the forges it’s only marginally better (if only because urine is potentially reactive to some of the substances there). This is consistently demoralizing and humiliating and the level of control over one’s bodily functions is frequently utilized for punishments and even games.

Only in the medical wings and among the personal prisoners of some higher ups is consistent access to a proper toilet the norm.

The effects of all of this are profound and long lasting. Inability to bathe not only is an exertion of control felt acutely by the prisoners, it also often relates to an inability to feel like oneself.

Following captivity, many struggle to integrate bathing and grooming into their routine. Some continue to associate beauty and cleanliness with its associations in Angband.

Just like with other activities it takes great will to make even seemingly simple decisions such as going to bathe. Many survivors of Angband experience a constant dread that they are out of place or will be caught out of place.

Not to mention other aspects of complex trauma such as depression and self image issues as well as physical symptoms like chronic pain can impact ability to care for oneself in this way.

My own headcanons regarding my case studies, Maedhros and Húrin (feel free to request more about this or other prisoners)

-In Angband, I do still enjoy the headcanon Maedhros is bathed primarily when he was presented for some public occasion in the beginning(even before the cliffs he is a trophy…) and it’s harrowing and mortifying and invasive and as much a form of abuse as anything else. Angband is talented at making even and especially the most simple things into a horrible ordeal. This isn’t a common occurrence but it was enough to have an effect on his view of himself

-After Angband baths are very vulnerable especially and he has to relearn his right to privacy and this relates with self image issues. His view of himself is fragmented and he does not recognize his reflection.

-It takes awhile before the image of someone clean and put together in clothes he chose begins to feel like his own.

-The severe physical consequences of his time on Thangorodrim make this harder in the beginning too

-Húrin cares very little for his appearance after his release though at times suffers sensory flashbacks that lead him to try to wash away phantom touches, sometimes to the point of opening old scars.

#the silmarillion #maedhros #Húrin #the children of húrin #musing and meta #in the iron hell #post Angband

[stil-lindigo]

i just wanted an excuse to draw him with piercings lol

prints

#our flag means death #our flag means gay #i was actually supposed to post sometign else today but this called to me #idk even man like honestly speaking this modern aus only differences are that he puts his hair up more #he has piercings #and he has marginally higher standards for personal hygiene #oh also the motorbike #i will never pass up on an opportunity to show his belly btw #hes a gift #thank you taika #stillindigo art #edward teach #blackbeard #blackbonnet #ofmd

[marcatalano25-blog]

*The Feminine Style*

In this entry, I will examine the critical question: What gender norm is constructed or undone in this artifact, how is it rhetorically performed, and/or how does it promote a dominate ideology over a marginalized group or push back against the ideology or gender norms? Is it productive/unproductive (ethical/unethical)? 

To investigate these questions, I examined the Always #LikeAGirl commercial campaign as my rhetorical artifact. The commercial essentially “Rewrites the Rules” or undoes the gender norm that doing something “like a girl” correlates as a negative description. The Always #LikeAGirl campaign pushes back against the gender norm in a productive and ethical way as it persuades society that “like a girl” can mean something powerful and positive. 

The Always #LikeAGirl commercial was a campaign done in the summer of 2014 that depicted a narrative in which showed “like a girl” as a more encouraging and confident adjective rather than it’s usual negative connotation. For those who do not know, always is a brand of feminine hygiene products who has been around since 1983. They began this campaign and used the tagline of “Rewrite the Rules, always” in order to help with girls and women’s confidence levels throughout all of life, but especially during puberty. The brand says that using “like a girl” is insulting to adolescent-aged girls and needs to be stopped or at least made into a better thing, hence the “rewrite the rules” addition. 

Butler (2004) explains that gender has been used as a way to know what you can, cannot, should or should not do or be able to do and how these certain set of “rules” so to speak are used to recognize one’s identity. The author says specifically, “If my doing is dependent on what is done to me or, rather, the ways in which I am done by norms, then the possibility of my persistence as an “I” depends upon my being able to do something with what is done with me”(Butler 2004). The take away from this is that there are potential limits as to which a person lives with depending on their gender. In the commercial campaign, always tries to deconstruct or rewrite these. For example, in the video, a series of questions are asked that follow the suit of doing an activity followed by “...like a girl”. When first asked to run like a girl, people demonstrated a loose and un-athletic looking type run. This norm is done to the self and has been for so long that it has been instilled in society as a habit. Butler then goes on to say, “...the “I” that I am finds itself at once constituted by norms and dependent on them but also endeavors to live in ways that maintain a critical and transformative relation to them...” (Butler 2004). From this, it is clear that certain norms are a way of identifying which is crucial. The commercial campaign challenges this by pointing out the complications and consequences including a lack of confidence as a girl which then transforms the way people answer the question for a second time around. The rhetoric used within the artifact is framed as a more persuasive, yet positive combat to general gender norms when it comes to being a girl or women and doing activities that both genders take part in. This frame paints a more confident-based and impactful picture in which girls can look up to and transform because. 

That being said, there are both advantages and disadvantages to this. For advantages, it definitely tries to create an ethical and productive way of transforming the view on what it means to be a girl or women and do something in that nature. The campaign takes a somewhat hard time and makes it easier in a way by instilling higher confidence levels and such. The campaign description says, “...since the rest of puberty’s really no picnic either, it’s easy to see what a huge impact it can have on a girl’s self-confidence.” Meaning that erasing this stigma around being a girl can make this transition a lot easier on girls who are already trying to figure themselves out while going through this life change. The disadvantage of this could be viewed as taking the identity and self away from the saying even though it has been conducted in a negative contorting way. The article by Butler (2004) states, “with becoming undone altogether, when it no longer incorporates the norm in such a way that makes this “I” fully recognizable”. The correlation to this is that the gender norm being taken away or reconstructed can then confuse or make blurry the lines between genders. However, that being said, the blurred lines between what gender is which in this specific case is not unethical nor a negative thing. The thought behind girls not being able to do or perform in the greatness in which boys do is not only false, but harmful to confidence and stature. That is why the advantages of outweigh the possible disadvantage of blurring gender lines. 

Another source shows this outweighing first hand. Both male and female genders are victims to gender norms that could be harmful to someone’s livelihood as well. For example, James McDonald (2012) further explains how gender norms can put restrictions on a person to fulfill their career goals such as males becoming nurses. Within the study, McDonald says, “...male and female nursing students do gender by conforming to dominant gender norms, as well as undo gender by resisting these norms.” He further explains how this is a difficult task and has been for quite some time. The undoing of this norm has been a long and tough road, but progress is being made little by little. This relates to what Butler (2004) was saying in a way by somewhat comparing gender norms to just comfortable and habitual acts. This also ties into the rhetorical artifact chosen by changing the culture around a profession which is relatable to changing the culture around a saying. Both are transforming the view on a gender and their ability to do something that is originally said to be taboo or not up to the standards of the “original gender” who has been doing that action. 

In summary, the gender norm being undone within this commercial campaign artifact is both productive and ethical.  The Always #LikeAGirl campaign pushes against a certain gender norm that can be detrimental to society and girls specifically. The deconstructing of this norm is not a bad thing, rather, a good transformation into an even more effective confidence-building norm of “like a girl” being a positive and endearing adjective. Butler (2004) states that the undoing of a gender norm can be a positive thing when it transforms into something greater because if not, then we tend to look at who is worth it and who is not. Sometimes we even fall into who is human and who is not based on past revelations. It is also apparent in the article of ______. All in all, the rhetorical artifact chosen, Always #LikeAGirl campaign, is both ethical and productive in it’s mission to undo a gender norm harmful to society. 

References:

Butler, J. (2004). “Introduction: Acting in concert.” In Undoing gender (pp. 1-4). New York: Routledge.

Mcdonald, J. (2012). Conforming to and Resisting Dominant Gender Norms: How Male and Female Nursing Students Do and Undo Gender. Gender, Work & Organization,20(5), 561-579. doi:10.1111/j.1468-0432.2012.00604.x

Always. (2014, June 26). Retrieved February 10, 2019, from https://www.youtube.com/watch?v=XjJQBjWYDTs 

[grazrhet-blog]

*Gillette Undoes Gender Norms*

In this entry, I will examine the critical question(s): What gender norm is constructed or undone in this artifact? How is it rhetorically performed and/or how does it promote a dominant ideology over a marginalized group or push back against the ideology or gender norms? Is it productive or unproductive (ethical/unethical)?

To investigate these questions, I examined the Gillette short film, We Believe: The Best Men Can Be as my rhetorical artifact. The film both constructs and undoes gender norms and what it means to be a man as it pushes back on the typical definition of manhood having to do with physical dominance, strength, sexual drive, and the overall notion of “boys will be boys.” The short film and the rhetoric that is used is productive for society.

The short film features men reflecting on topics of bullying, sexual assault, and overall physical power in the context of the definition of masculinity. The short film features various clips which include, but are not limited to, a movie screen featuring an old Gillette ad, scenarios of young boys bullying and cyberbullying others boys, Dad’s making excuses for their sons, catcalling, and other “inappropriate masculine” behavior. The film shifts as the ad introduces the #metoo movement to the timeline of events. The film implies that the movement has caused a shift and viewers see how that has made an impact of what it means to act in the “right way,” and how it looks like in the circumstances that were previously presented like bullying or dads making excuses. Finally, the short film introduces a new slogan “The Best Men Can Be,” compared to the old slogan, “The Best A Man Can Get,” concluding with a call to action to have the viewers join Gillette in a mission to begin to hold others accountable and become the best versions of ourselves.

Butler (2014) explains that gender has a direct relationship to desire, viability, recognition, and the overall making of a human. First, Butler mentions that “our individual personhood is fundamentally dependent on...social norms (2).” We are defined by what our society recognizes us as, whether that severely overestimates or underestimates our potential. In the short film, the potential for men to be great has been severely underestimated by current social norms and the lack of initiative we have designated to men when they witness inappropriate behavior or the lack of compassion we have assumed they have when such behavior occurs.  In the short film, there is clear evidence that men have depended on the norms that society has created as manly, like young boys having to fight off their bullies alone or dads being laid back while encouraging their sons to treat others with aggression and disrespect.Gillette believes that men can be great and that everyone needs to be held responsible for loving, protecting, and respecting others as shown by the new definition and the new set of norms that Gillette poses. Those norms construct ideas of ‘humanness’ and what it means to live a life. The norms that men and women were being defined by in the first part of the film were restrictive and not allowing for life to be experienced. Gillette will not stand for that any longer.

Butler continues with, “...the experience of a normative restriction becoming undone can undo a prior conception of who one is only to inaugurate a relatively newer one that has greater livability as its aim (1).” This is exactly what the short film is all about. It is about stripping down what it means to be a man and the “normative restrictions” that the current definition imposes. The film constructs the first definition of men - the despicable and intolerable, original definition - and then immediately undoes it to demonstrate that men can be greater than what society originally says they can be. Men can be loving and compassionate. The “prior conception” that Butler refers to is obsolete and now the “newer one...has greater livability as its aim.” The new definition of man is attainable and is more fulfilling, more human, and more rewarding than anything happening now.

Borg (2018) further demonstrates the toxicity of limiting societal norms and definitions in regards to disabilities and “corporeal vulnerability, the precariousness of life, relationality and interdependence.” The article expands upon how people with disabilities are defined using specific rhetoric and the personal significance that people had depending on the narrative they were assigned. Similar to the devastating restrictions that have been put on men and women alike due to societal norms, it is clear that society has also defined - in a detrimental and limiting way - those with disabilities. Finally, similar to the point made by Butler, the validation that the norms provided took away from the “humanness” of the people. That recognition of a person is powerful. Readers are given reason to believe that there is an unparalleled amount of influence placed upon someone with an expectation to meet and a norm to uphold. That influence has the power to either “do” or “undo” a self.

The rhetorical element that I want to briefly discuss is the element of the film that assists in the undoing of the definition of man. The beginning of the film shows children tearing through an old Gillette ad of a man being kissed by a woman with the phrase, “the best a man can get.” This slogan is changed by the release of this film and the slight change to the language is powerful and cannot be overlooked. The new slogan, “the best men can be” transfers the focus from a single man to the entire community of people who identify as a man. This is a profound change because Gillette is now going above and beyond a call to action to you and to me and to whomever else may be viewing the film. That is too limiting. Gillette is calling to everyone and that means it is up to you and to me and to whoever is watching to make a change and surely encourage the person next to me and to you to do the same, regardless of whether he or she has seen the film, simply because that is the right thing to do. The second change is the shift from “can get” to “can be.” This new phrasing implies the choice that men have to behave one way or another. It also implies a way of ‘being’ meaning that this state of respect, honor, and care, is something that will have to be achieved and then it will take ceaseless discipline and attention in order to maintain this new idea of man. Being the best is no longer something you get once, it is something you must work for. Finally, the depiction of young boys tearing through the screen in order to chase after and bully another young boy sets the tone that society has allowed things to go too far and enough is enough. By ripping apart the old slogan, there is now room for a new phrase for men and for Gillette to abide by.

There are both advantages and disadvantages to this construction of a new definition of man and the undoing of the societal norms. On one hand, the film is advantageous because of the attention it has captured, the way it has provoked audiences to influence what an ad can and cannot say, and it has provided another perspective on an important societal concern: sexual assault. The film has provided a platform for discussion by criticizing the rigid societal norms surrounding what it means to be masculine and how that leads to specific behaviors that are driven by sexual desires, violence, or dominance seeking behavior. That being said, the film may be considered disadvantageous because of the implication that Gillette has the power to redefine what a “man” is and the implication that Gillette is the one who decides what behaviors should be celebrated and what behaviors should not be celebrated.

There was frustration from viewers as some interpreted the film as making false assumptions of the behavior of men and generalizing all men in an offensive manner. However, the film pushes audiences to start to fight for women, a marginalized group, in a way that has not been done before using men’s hygiene products. The film pushes back on the dominant ideology that “boys will be boys” and gender roles prescribed to men surrounding the treatment of other men and the treatment of women. The film defies what the typical man acts like by elevating the standards to which Gillette is going to hold men. Gillette is going to expect more of men, so who is to say that we all should not do the same? Beyond that, women should hold other women accountable and to higher ethical standards as well. By posing a challenge, people may be motivated to rise to such an occasion. Overall, the film is making a statement that is important to society and its good intentions lead to the conclusion that the film is productive for society.

In summary, the film constructs a definition of men in order to shed light on the unacceptable behavior occurring in society today. The film constructs the definition so that it can immediately undo it, deciding upon new gender norms and what it means to be masculine. The film pushes back on the typical definition of manhood having to do with physical dominance, strength, sexual drive, and the overall notion of “boys will be boys” to create a platform for discussion and a higher standard for us all to be held to.

Butler, J. (2004). Undoing Gender. New York:Routledge, 1-4.

Borg, K. (2018). Narrating Disability, Trauma and Pain: The Doing and Undoing of the Self in Language. Word & Text: A Journal of Literary Studies & Linguistics, 8, 169–186. Retrieved from http://fulla.augustana.edu:2056/login.aspx?direct=true&db=a9h&AN=133660639&site=ehost-live

Gillette. (2019, January 13). We Believe: The Best Men Can Be | Gillette (Short Film). Retrieved from https://www.youtube.com/watch?v=koPmuEyP3a0

Gillette's New Ad Asks: "Is Toxic Masculinity the Best a Man Can Get?" (n.d.). Retrieved from https://www.tolerance.org/magazine/gillettes-new-ad-asks-is-toxic-masculinity-the-best-a-man-can-get

[cherrylouisefan]

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