Hetero-normativity and Asexuality

I honestly struggled with this. Mosurinjohn’s article about asexual teens is saying that the images children get about normative sexuality are inconsistent with the current reality of human sexuality. She asserts that this is a problem because on the one hand there is no active narrative that addresses childhood sexuality, while on the other, children are exposed to no shortage of images that provide this narrative for them. Unfortunately these images are overwhelmingly skewed, oversexualized, and myopic in their representation of the current reality–these images impose a type of gender role stereotype based on their romantic relations with one another.

I also thought the article contended that there is a pervasive idea that “adult sexuality and ‘childhood innocence’ need to be categorically separated.” As an extension of the argument that we treat children as if they are asexual, because we try to keep the childhood asexual narrative wholly separate from its very-clearly-sexual adult counterpart, we are lacking a transitional space in which children’s sexuality can evolve and grow into mature sexuality. There is no methodology for actively bringing about or nurturing our development on that front. In its absence are media images that themselves do inherently communicate (and therefore perpetuate) negative yet hegemonic ideologies. Within this inconsistency lies the space where narrow interpretations of sexuality can flourish.

If children must be subjected to sexual ideologies anyway, I really don’t see the problem with giving children heteronormative images that aren’t based on skewed heteronormative beliefs. First, they’re children. While they need to be socialized into the realities of human sexuality, I don’t think children’s programming should be the primary means by which this occurs. And to the degree that it occurs at all on children’s programming, it needs to be ambiguous. Why? Because they are children, and children don’t always have the maturity or capacity for understanding matters of a sexual nature. This is not to say they are asexual or should be treated as such, but I think they should be given what they can digest, for all the same reasons we don’t give medium rare prime rib to newborns.

Second, I don’t have a problem with the images that children are exposed to being heteronormative because I think that children need a starting point for learning and understanding. When taught in conjunction with the notion of inclusivity, I don’t think that heteronormative love is a flawed starting point for this type of understanding. Children learn first that we all have two legs, then when they see an amputee with none, it becomes a teachable moment, an opportunity for their own two-leggedness to find its context. I think the value judgment of two-legged superiority is where the problem comes in, but I don’t think that value judgment is inherent to the lesson.

The issue becomes a matter of how unskewed any normative belief system can be. History has shown that they cannot. Because when it comes down girls’ ability to hold their own and attain the positions to take care of themselves, there is no Prince Charming, no pretty hair flip, no magic beauty spell that will make them qualified for that spot. None of the images shown in the schema of Disney characters portray girls in the context of personal achievement and success. They are all subjects. Even Princess Jasmine, who had her own mind about whom she would marry, was STILL being married off and pressured to find a husband who can run her kingdom.

There seems to be a type of value judgment inherent to normativity, where everything that falls outside of it is seen as less than, rather than just different. Perhaps what is needed is a new context for seeing difference, where it is something to be progressed because of rather than in spite of.

Double-Conscious Sexuality

“It is a peculiar sensation, this double-consciousness, this sense of always looking at one’s self through the eyes of others, of measuring one’s soul by the tape of a world that looks on in amused contempt and pity. The Negro ever feels his two-ness—an American, a Negro; two souls, two thoughts, two unreconciled strivings . . . two warring ideals in one dark body, whose dogged strength alone keeps it from being torn asunder.” -W.E.B. Dubois, The Souls of Black Folk

In reading the article about Yun Ch’i-ho, I was immediately reminded of this statement by WEB Dubois and his concept of double consciousness, or the juggling dual states of awareness. By this Dubois meant that the minority must be always aware of their being seen, and so is himself not free to evolve and explore the world around him as pure being. For those who’ve had the luxury of considering others’ reality when convenient, this is an easy concept to shirk off. Yet this effect has implications that go much deeper than head games or personal anxiety.

Dubois used “double consciousness” in the reference to the reality of being Black in America and of being “the other” in a society that chooses, and forces us to choose, sides. But the article on Yun throws into relief the universality of the concept, suggesting that such universality could lie with being “the other,” no matter how or where it occurs. According to Bubois, the double-consciousness:

“yields him no true self-consciousness, but only lets him see himself through the revelation of the other world…” -W.E.B. Dubois, The Souls of Black Folk

In diverse populations there will always be fault lines along which some can dominate, while the rest are marginalized, made into an other. When this happens, “the other” is asked to simultaneously be themselves and yet identify that self as the other, out of necessity than preference.  This alone is counterintuitive… “How can I at one time be here, myself, me, yet at the same time be there, one of those, with the others?” The presence alone of a perceptual hegemon means that self-identity is not even free to unfold in its own vacuum of awareness. Except when around each other, “the others” find that they can at no time be themselves…even their “self” is an identity that must be constructed in response to, and in the context of, another.

So one is not free to realize his truest self when he must forever see around his own projection. But this is important because our reality is not shaped by our perceptions in only an existential sense. Perception finds its form in our laws, our television shows, the music on the radio, and even the slang we use. All are the result of some perceptual hegemon, and our adherence or response to it. Whomever’s perceptions have primacy in the. So there is an inherent bondage to being the perceived other that “the other” is powerless to shed. Entangled within the web of dual awareness and the reality of then-era social expectations, Yun was not even free to pursue a love interest. Therein is a biggest travesty of walking around with a double-consicous: the other not only percieves the present with it, but also surveys their aspirations and prospects for the future based on the presence of the seer and the unseen.

This is not the type of trap that is attached to an era and goes away. Today’s others–gays, transexuals, women, immigrants–have their own version of the double-counscious to wield, just as Yun did so long ago. It exists whenever and wherever the ingredients are present: a diverse community; a normative hegemon within the diversity. Yun’s story just confirms to me that though this was a thing of the past, it is a part of Emory’s present because it is a part of America’s present.

Sexuality and Minding Our Own Business

At its most basic level, homosexuality is the kind of thing that, unless you are somehow involved in it, doesn’t have to touch you. Perhaps seeing same-sex couples in public bothers you to no end. It might even affect your health if it causes you to lose sleep. Ultimately, sexuality boils down to bedroom preference. While biology has shown that bedroom preference is not really a matter of choice, letting someone else’s bedroom preferences cause you to lose sleep is. It would be easy to say that it’s a matter of people being less judgmental or perhaps just keeping their opinions to themselves.

But while reading these articles I was struck by how something so individual (for both participants and bothered spectators) makes its way into the domain of public debate. What is MOST striking is the way that individual sentiments and prejudices find their way into macro-level institutions like government and religion. Because these sentiments, coupled with the power of institutions, become dangerous once unchecked. And the presence of this danger is especially apparent when these sentiments are consistent. Avoiding a rant about the hypocrisy of institutions like the Catholic Church, with their numerous allegations of sodomy and maltreatment of boys, what is ALSO worth highlighting is the conflict within institutions that results from the variance within instsitutional bodies. When an entity wields as much power as an institution like the Catholic Church, it cannot afford to be shaky or flexible in its moral compass, neither can it afford to be careless in its distribution of justice.

At the heart of the matter is fear, misunderstanding and perhaps even ignorance. How this fear misunderstanding and ignorance goes from being individual sentiment to institutional law is no mystery. The same individuals who hold the sentiments make up our institutions. And as long as our institutions make laws, these sentiments go from being feelings held by a disgruntled few, to being a mandated law that impacts many. Because lawmaking bodies inherently are up gist doing the most god fret most people, they also cannot afford for their policy-making to be tainted by fear, misunderstanding and especially ignorance. Aside from the fact that these laws often bring about conditions that serve to perpetuate the very problems they are drawn up to solve, they also serve to reinforce the same skewed and harmful sentiments that birthed them to begin with.

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