Sexual and gender diversity in society
Introduction
Sexual and gender diversity is an issue that is on the mouth of everyone, from everyday life to politics, through art and even religions. But how do they react to this matter?
In this work, it seeks to understand how sexual and gender diversity in society is seen, but not before explaining that it is the LGTB collective, as these acronyms and some small problems that appear within it have emerged. Once this will see how different groups and tribes have escaped from the gender binarism that Western society has imposed. It will also be studied what is seen in the political sphere and as LGTB activism has influenced this in the search for greater acceptance and rights as simple as the decriminalization of this, marriage or the possibility of a gender change in theDNI or a sex change operation. In addition, the vision that the most influential religions currently. Finally, it will be analyzed how art has evolved regarding the question of homosexuality and gender identity.
In this way, the LGTB world and the different injustices that have suffered or suffer and can open the mind to more than one will be announced, making them see that a homosexual tendency is totally normal and not a mental deviation or cause of depraved or that theGender is a social and cultural construction and that not only exists the masculine and female, there can be societies that have up to four genres or people whose gender they change throughout their lives.
What is the LGBT collective?
LGTB is the acronym formed by the union of the initials of the Words (L), (g) AIS, (t) Rans and (b) isexual. In other words, groups people who present a sexual or gender orientation related to those words.
Variations in the acronym LGTB
When the assignment of these initials have emerged several variations, mainly due to those who are not included, being able to see written the letters q, i, a, p, a double t and even the sign +.
The letter q, queer, is a term umbrella to refer to those people who leave the regulations. I refers to intersex people, that is, those individuals who represent sexual and female sexual characteristics. The A comes from asexual;people with low or no sexual attraction towards others. The P comes from pansxuality that is sexual attraction towards individuals regardless of their sex or gender. Double T is used to differentiate transsexual people from transgenderos, sometimes it can appear up to a third referring to transvestites. Due to the large number of letters that have appeared, the sign + is usually used as a kind of summary.
Problems within the collective
Within the collective different problems have emerged. One of the most common is that trans and transvestite people should not belong to the same group, since these have to do with a gender identity and not with sexual orientation. In the same way it occurs with intersex and asexual people.
Another of the big problems within the collective is the discussion between bisexuality and pansexuality, since some of Bifobia or Transobia may appear in this. This is due to the fact that panxuality is usually defined as the attraction towards people regardless of its gender, whose definition is also that of bisexuality, so that it invisible it. It is also said that it can be Transfoba because sometimes it puts trans people as if it were a third genre.
Gender systems
When talking about the different gender systems that appear in different societies of the world, different words that allude to the genre and sex of people usually appear, these are biological sex, gender identity and gender expression. Biological sex may appear in three ways;male, which has xy, female chromosomes, XX, and intersexual chromosomes, which have male and female characteristics. When we talk about gender identity we refer to sexuality with which a person identifies independently of the “chosen” sex at birth. As for gender expression, it is the way in which we manifest our gender through our way of being and our appearance.
Although less and less, in Western societies there is a clear popularity of binarism in gender, that is, there are only male and female people. This social construction carries many problems to people who leave this identification, as is the case of Spain, in which you can only declare yourself as masculine or female. Although in February 2019, Congress opened the doors to those who do not identify with any of these two genres to indicate another.
Luckily this social construction is increasingly criticized leading to a deconstruction in society about gender binarism. This is how one of the theories that is most revolutionizing the way of thinking of society arises. This theory in question is queer theory. This arises for the first time in 1990 by Teresa de Lauretis to which other theorists will follow, among which Judith Butler stands out with his book The gender in dispute in which a reflection on the social construction of the genre appears dealing with novel issues such as the performativity of thegender, that is, we act, we talk, we dress, etc. so that they can consolidate an impression of being a man or woman.
Outside Western societies there are other ethnic groups that have escaped this social structure and appear with a more open and more flexible one that is not only influenced by biology. This is how societies appear that have three or even more genres.
In India, although they usually follow a binarism in the genre, other ideas appear that differentiates it from the binary construction that appears in the West. The most important group are the daughter. Who are people born as men, but who adopts the conditions, jobs and ways of dressing of a woman. These do not receive an identification or male or female
There are also societies in which up to a fourth genre appears, such as the Mohaves, an American tribe. Apart from the genres we know as a woman and man, the Hwame genus appears, females with a male gender position, and the genre Alyha, men with a female gender position. These gender changes were allowed through a ceremony.
In addition, other societies appear in which gender can change throughout the life of an individual. Such as the Azondes, who live in Sudan, the Central African Republic and in the Democratic Republic of the Congo, and the Nuer, of Sudan and Ethiopia.
Azondes are a town in which due to a shortage of women, marriage was accepted between boys, twenty to twenty years old, with single warriors. These boys were considered women and did some of the activities associated with the female gender. When the boys became adults they became warriors and could marry a boy and, in turn, the warrior passed married a woman.
In the case of the Nuer, there were two women who married due to the sterility of one of them. The sterile woman became a male and is the one in charge of looking for a parent. Then, this would continue to maintain the status of father.
These two peoples show that gender is not a permanent characteristic in the individual and that it can be transformed by certain sociocultural circumstances.
These are not the only societies in which a third genre may appear. There are also the Xanith of Oman, the Bakla de Filipinas, the Mahu in Hawaii, the Fa’afafine of Samoa, among many more. These societies should at least doubt that binary classification that has been imposed and that gender is a social construction.
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