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celebratingwomen · 11 days
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Arden Cho for Factice magazine, 2016
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Photographed by Anna Zesiger for Factice Magazine March 2017
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highendhoney · 1 year
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Violet Chachki for Factice Magazine, 2016
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tonightinwonderland · 2 years
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scintillulae · 1 year
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Gender reality is performative which means, quite simply, that it is real only to the extent that it is performed.
-- Judith Butler, “Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory”
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This doing of gender is not merely a way in which embodied agents are exterior, surfaced, open to the perception of others. Embodiment clearly manifests a set of strategies or what Sartre would perhaps have called a style of being or Foucault, "a stylistics of existence." This style is never fully self-styled, for living styles have a history, and that history conditions and limits possibilities. Consider gender, for instance, as a corporeal style, an 'act,' as it were, which is both intentional and performative, where 'performative' itself carries the double-meaning of 'dramatic' and 'non-referential.' When Beauvoir claims that 'woman' is a historical idea and not a natural fact, she clearly underscores the distinction between sex, as biological facticity, and gender, as the cultural interpretation or signification of that facticity. To be female is, according to that distinction, a facticity which has no meaning, but to be a woman is to have become a woman, to compel the body to conform to an historical idea of 'woman,' to induce the body to become a cultural sign, to materialize oneself in obedience to an historically delimited possibility, and to do this as a sustained and repeated corporeal project. -- Judith Butler, “Performative Acts and Gender Constitution: An Essay in Phenomenology and Feminist Theory”
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Queer theory functions to complicate existing academic frameworks, and conceptions of social relations, by deconstructing the dominant, heteronormative structures undergirding extant scholarship (Marinucci, 2010). One theoretical strategy relies on an insistence on the social construction of gender and sexuality (see Butler, 1990). Theories of social construction claim that human identities are not inherent or essential (that is, having an essence), but rather emerge out of social relations and discourse. In Butler’s (1990) work, she understands gender as produced through repetitive practices of personal and social practices. In other words, one’s gender does not exist a priori discourse, but instead is constructed by characteristics and experiences. At the base of social constructionist theories is the assumption that, since identities are constructed, they can always be constructed otherwise.
Queer theory also offers the opportunity to rethink or reimagine normative or dominant discourse “queerly.” Intellectual labor of this sort requires scholars to transpose queer ideas of identity formation and social relations to texts that might otherwise be taken for granted as part of the dominant sex-gender-sexuality matrix. For instance, one might imagine that two women in a mainstream magazine advertisement are lovers and then consider the social and political import of such a reading. Or one might “read” texts through a queer lens, as illustrated by Alexander Doty in Making Things Perfectly Queer (1993), which allows scholars to offer a queer “corrective” to mainstream interpretations of media culture. One could also read historical discourse queerly, as Chuck Morris (2007) and others do in Queering Public Address, an intellectual strategy that allows us to imagine a queer past.
One of queer theory’s strengths is its explicitly political character. Drawing on its roots in feminist intellectual projects, queer theory attempts to bridge the gap between the academy and the populations being theorized (Beemyn & Eliason, 1996). Because queer theory functions to complicate and challenge heteronormativity, it is situated in opposition to many oppressive practices (sexism, homophobia, etc.). Queer theory thus has the potential to undermine systematic domination by deconstructing the practices that lead to oppression. Scholars and activists (these identities frequently overlap within the realm of queer studies) often find that queer theory and the process of deconstruction is a productive way to rethink identity and to rework social relations. In its ideal manifestation, queer theory is also a form of queer practice.
-- Sherwood Thompson, "Encyclopedia of Diversity and Social Justice" (TOR)
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Gender dysphoria (Gender Identity Disorder) is not required; this isn't about alleviating distress.
https://www.hrc.org/resources/glossary-of-terms
Transgender | An umbrella term for people whose gender identity and/or expression is different from cultural expectations based on the sex they were assigned at birth.
https://www.realityslaststand.com/p/exposed-gender-workshop-for-parents
Question: Do you need to have gender dysphoria to be trans?
Kyle responds, “Absolutely not, no. Not every person is going to experience dysphoria, or sometimes it might develop, or it might come and go like a little annoying house guest.” Kyle then says “You don’t need to have anything to be trans besides the knowledge or the feeling that you’re trans.”
No form of transitioning - literally the trans in trans- is required.
https://www.hrc.org/resources/glossary-of-terms
Transitioning | A series of processes that some transgender people may undergo in order to live more fully as their true gender. [..] Transgender people may choose to undergo some, all or none of these processes.
Note: Queer Theory says that there can be no such thing as a "true gender," as it's performative and socially constructed, not innate; something you do, not something you are or have.
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This isn't a civil rights movement, it's a political ideology that denies objective, material reality in order to undermine and dismantle it. Because trans experience is defined by biology, this denial of all things anchored in reality - including psychology and neurology - means it's as much anti-trans as it is anti-everything-else, while wearing the mask of trans people, Face/Off-style, and pretending to be the real thing.
The human rights issue issue at hand is the damage it's doing to lesbians, gay men, bisexuals, transsexuals, those with intersex (DSD) conditions, women, children - especially those who are NGC, autistic, gay, or have self-esteem or body issues, and therefore vulnerable - and yes, men and heterosexuals too, as objective reality itself becomes unspeakable.
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forcedfemme-me · 11 months
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Keely Thurecht for Factice magazine
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noodledesk · 2 years
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TikTok is another place where "everything is a genre now." Its algorithm is similarly credited with constituting ad hoc genres on the fly, not necessarily through users' specific requests but through its spontaneous production of mass audiences for emergent content themes...
But the power of that illusion is interconnected with its powers of genre creation, its ability to instantiate trends. TikTok "knows who you really are" in the same way that it "shows what's really happening in the world." These "knowledges" have nothing to do with facticity but with the authority the app earns by holding people's attention.
Drommet Red, from Real Life Magazine
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argent-and-hale · 2 years
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Arden Cho photographed by Randy tran for Factice magazine | fall 2016
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benatyanci · 1 year
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Factice Magazine
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novembarskojutro · 2 years
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fashioneditorials.com 
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knittinganddrinkingtea · 10 months
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Marina Romashina by Anna Zesiger for Factice Magazine March 2017
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pleatedskirt · 3 years
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Ganna Kimlach for Factice Magazine by Lolita Sharun
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highendhoney · 1 year
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Clara Achard for Factice Magazine with Fantine Guyot
Photography: Clara Achard.
Styling: Esther Vadon at The Disco Closet.
Hair & Makeup: Camille Roche.
Model: Fantine Guyot.
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scintillulae · 1 year
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leavingeden · 3 years
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milan dixon for factice magazine
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