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Introduction:
The concept of gender is more culturally defined and performative, rather than biologically determined. A confusing synonym for sex, gender though by definition is based on biology, historically has been used as a term to describe the performative appearance and behavior expected from an individual from either biological sex to conform to. Power dynamics that are played into a poststructuralist view, showcase how heavily male-led societies affect respective gender roles, along with the reinforcement of language in those performances. This essay aims to study the post-structuralist view on how language can be used as a medium to reinforce and cope with gender roles. Scholars who have investigated this subject have done it from a wide range of angles. The first part of this essay talks elaborates on gender roles and post-structural feminism; with its history, cause and effects, present application in the current world, and certain limitations. The second part of the essay dives into the cultural implications of gender roles in Nepal, the different power dynamics, and the part language plays in this discourse. The involvement of poststructuralist feminism in a cultural setting is argued in the third part of the essay, followed by a conclusion.
Gender roles:
By considering it not just as a constant but as something that only exists in the work of its production and constant act, gender is represented, exhibited, and experienced in several ways (Rodino, 1977; Butler, 1990). Butler, in her infamous theory of performativity, challenges the categorical thoughts of gender, stating that it is constituted and reconstituted through an ongoing series of actions performed based on gender norms on a regular basis (Jenkins & Finneman, 2018; Butler, 1988). The socialization process (Atkinson, 1987), continues to put women in a submissive stance, often expected to do work limited to housework and childbearing. Gender role issues permeate nearly in all aspects of family life (Atkinson, 1987). Relating Butlers performativity theory to the contemporary gender crisis in a male-dominated society, its safe to say that gender roles are rooted deeply in our approach.
Also known as sex roles, gender roles are all behaviors, attitudes, and acts that are generally accepted, appropriate, and encouraged based on their respective perceived sex. Sex, an anatomical entity, is often confused with gender, which comes with dichotomized performances, heavily encouraged and performed by the culture or society. Judith Butler (1990) conceptualized gender as a series of performances. They are generally conceptualized in binaries of masculinity or femininity, with structured roles each, though altered substantially among different cultures and settings. These performances include not only the day-to-day activities of an individual but also the considered set roles in occupational settings. Most cultures only accept the unfortunate binaries of masculinity or femininity, the presence of any other gender is not just disregarded but completely out of the picture. Gender stereotypical behavior such as shy, demure, submissive, and dim nature associated with young girls and naughty, playful, dominant, and intelligent nature associated with young boys from an early age unintentionally segregate them into two different categories. Moreover, the color association between girls and boys, not only imposes stereotypical thoughts in the kids minds that turn into action but also continuously encourages the same stereotypical behavioral language. Often, professions considered as feminine range from more caregiving and nurturing positions to teaching roles, with the premunition that women/females are predominantly natural caregivers (Puechguirbal, 2010) because of their ability to conceive and raise children. On the other hand, men/males are primarily considered as the providers of the family, imposing more socially dominating professional roles such as doctors, army men, construction workers, etc, mostly exuding their physical power.
Furthermore, because of the leading male-dominated society, women have often been found to have suffered on an emotional and developmental scale. Men comparatively have higher entitlement and privilege that women do not have; often access to certain behavioral performances. The same male-dominated influences react differently in women, mostly accommodating to male interests (HareMustin & Marecek,1988; HareMustin, 1991).
This clear unequal power dynamic has led to women having to fight for their rights. Structured gender roles have noticeably been heavily criticized because of the obvious presence of the predominant power inequality in the structure. The feminist movement groups, striving for gender equality, have come forward with efforts to lead changes in gender roles with the belief that they are extremely oppressive and inaccurate. Another criticism is the dichotomized nature of the genders. The lack of acknowledgment of a third gender, whether it be androgyny or transgender, is criticized as being discriminatory and bigoted.
Post-structuralism/poststructuralist feminism:
Feminism poststructuralism intrudes the binary categories of genders of male and female, making visible the powers of language, discourse, and behavior, questioning the grand narratives whereby individuals are made into gendered subjects (Davies, 2013)
Poststructuralism’s view of gender describes the roles of gender, masculinity, or femininity as a discourse which are embedded with power relations and acts upon individuals within particular societies (Paechter, 2001). Furthermore, rather than trying to uncover the facts and reveal the truth, poststructuralist feminism would instead be involved with disrupting and displacing dominant and oppressive powers (Gavey, 1989). According to Gavey (1989), a poststructuralist approach to experience is radically different. The main goal of the theory would be to develop an understanding of knowledge related to changing oppressive gender relations, whether it be socially or culturally specific. Language in poststructuralism neither considered fixed nor vital, but known to constitute subjectivity (Gavey, 1989), may be deconstructed to show the ways in which the real is constructed, for example through binary categorizations, through habituated, unreflected repetitions, and through particular repeated images, storylines and modes of explanations (Davies, 2013). In simple terms, post-structuralist feminism denies the implication that our lives are determined by our social surroundings but rather allows some significance to the extent of freedom open to choose accordingly. This is in particular very valuable to women because it allows them to resist domination, and get back the agency they have been denied historically.
The cultural implication of gender roles in Nepal.
Any kind of discrimination has a gender dimension. Nepal as a patriarchal society puts a lot of emphasis on specific gender roles to be performed by each gender.
The father of powers, patriarchy focuses on a familial social, ideological, and political system controlled by men, through force, tradition, ritual, law, marriage, and customs, and determines the role of women, but in which she is always submissive of the male (Rich, 1995). In a predominantly male-dominated society, men often hold the higher ground in all conditions, mainly having a clear authoritative status quo, power, and privilege over women. Sons alone hold true entitlement to ancestral properties. Basically, the base structure is based on the notion of interdependence, with the women being the homemakers and the men earning resources in order to make the home (Acharya, 20014).
According to Charli Carpenter (2006), Women have traditionally been associated with child-rearing, and the special protections that have accrued to women under international humanitarian law have historically addressed only their specific needs as mothers rather than the vulnerabilities they face as a result of gender hierarchies prevalent in society before and during armed conflict(p.31). Gender discrimination is based on different gender roles, assigned by individuals and society, regarding one gender holding higher respect than the other. Women, being raised in that society, dont even realize theyre being oppressed, and often take it as a personal privilege to serve fellow men, and furthermore continuously remove their agencies. The segregated roles in society, though affect both genders, women seem to be victims of inequality more than men. The gender roles are so inbuilt, that not abiding one would almost seem like breaking the societal norms, causing much shame and personal guilt and disgrace. The gender roles, encouraged by linguistic forms, are strictly culturally imbedded, and strengthened by society on a daily basis. As Butler said, gender is a work in progress and practice, many traits and acts that women are raised performing, often stick to a preferred social construction of feminine traits. Womens inferiority has been maintained throughout history in patriarchal societies, often using biology, religion, psychology, and philosophy to steer clear of their liberation (Darroch, 2008). Gender equality entails the ideas that support rights, responsibilities, privilege, and individual development in the same capacity and level regardless of gender (Iorga, 2014). Here lies a clear inequality in the state of lives and opportunities provided between the two genders, constantly being reinforced by the ancient, traditional, cultural performances of each gender. Patriarchy, like any other dominant culture, cannot be confronted in finality, because of its intersecting nature, which moves through us enlisting us as agents (Foucault, 1980). Though gender stereotypical actions play a huge part in the maintenance of those traits, language also has a big share in its upkeep.
Language in cultural gender roles:
Language is extremely important as a source of power in science and society. It is included in various domains of our social lives including identity, class, gender, hierarchy, and others (Agha, 2006). One of the major ways of showcasing gender roles, the language we use is also counted in the series of gender performances . An effective tool of social conduct, language plays a huge part in providing a foundation and continuation for the cultural study of human conduct (Agha, 2006). It is known that language is a major part of the constant construction of gender performance as a social construction and serves as a reference for social behavior. In the context of Nepalese society, insensitive terms and their similar nature of responses are habitually used as a way to cope with inequal social construction of behaviors amongst males and females. A series of normalization of hurtful terms and phrases is also a byproduct of performances of gender. The language we use is far from neutral, the labels chosen to describe people, objects, and experiences advance an interpretive base and often carry the power to create and reinforce stereotypes (Martin, Krizek, Nakayama, and Bradford, 1996; Seiter, Larsen & Skinner, 1998).
Referring to women as weak or unstable is also normalized using language. Gender roles are more adhered to women and girls than to men and boys, thus the use of language as a way of communication, every day, and derogatorily is bound to have lasting social effects. Though it may be true that women suffer much more discrimination and inequalities, men also have their share of tough performances. One of the major traits they develop being raised with toxic masculinity influences, the real man or man up language often underpins a lack of emotional vocabulary, isolating many mental and psychological problems. Men are also deemed as strong or unable to emote through the same language. Normalization of such language as an insult or generalized language has been witnessed time and again, naturalizing the words and devaluing or invalidating them.
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