sena
@sercekuss
Uslanmaz bir yürek taşıdığıma dair
yaygın bir kanaat dolaşır aynalarda
121 okur puanı
Eylül 2016 tarihinde katıldı
"Seneler evvel Şam’ın meşhur Hamidiye çarşısından geçiyordum. Dükkâncının biri, “Akmışa İstanbulî (İstanbul kumaşları)” diye bağırarak malını satıyordu. Yanına yaklaştım. “Beyabiciğim, Şam’ın üç şeyi meşhurdur: Tatlısı, kızı, kumaşı. Hâl böyleyken siz İstanbul kumaşı mı satıyorsunuz?” diye sordum. Adamcağız şaşırdı. Sonra izah etti. İstanbul kumaşları, İstanbul’a lâyık, yani fevkalâde güzel kumaşlar demekmiş. İstanbul malı kumaşlar değilmiş. Şam’da kaldıkça İstanbulî tabirinin büyük bir övgü kelimesi olduğunu iyice öğrendim."
ekrembugraekinci.com/article/?ID=1232
Reklam
Kitabın Özeti Mahiyetinde
Why is it a problem if all females are expected to act feminine and all males to act masculine? Part of the answer is that femininity and masculinity are defined hierarchically: generally, becoming feminine means assuming a subordinate position relative to men. For example, learning to act feminine means learning to walk and move in a more constrained and less confident way than men (see Young 1980).
Yet if the problem with gender is only that at present gender is hierarchical, then the solution would be to redefine the genders nonhierarchically. But Butler thinks that having two genders at all is a problem. She believes it [is] undesirable for societies to expect males and females to act in systematically different ways. This is undesirable (1) because it means that anyone who does not sufficiently conform to their expected gender will be marginalized and frowned upon - and this is likely to be all of us at some time or other. Moreover, (2) if there are two genders in society, then inevitably they will appear to need one another as complements and so heterosexuality will seem normal and natural. Thus, having two genders means that homo- or bisexual people will be treated as deviant and unnatural.
Sayfa 65
However, Butler argues, some ways of acting out gender norms implicitly or explicitly challenge the idea, central to the heterosexual matrix, that gender expresses sex. She uses drag as an example (Butler 1990a: 136-9). Men getting up in drag, doing the gestures and postures and wearing the clothes which signify femininity, shows that 'being' feminine is just a matter of doing certain activities. Drag shows that these activities can be done by anyone of any sex and need not be expressive of the agent's female sex. Drag thus reveals that gender is 'performative' - existing only so far as it is performed.
Another of Butler's examples is butch/femme relationships between lesbians. In these, the butch adopts conventionally 'masculine' attributes - strength, emotional awkwardness, protectiveness while the 'feminine' femme is caring and emotional. This shows that these masculine and feminine attributes exist only as long as people perform them, and that females as well as males can perform masculine traits (Butler 1991). Butler considers drag, butch/femme roles, and any other kinds of activity that similarly expose the performative status of gender, to be subversive. These activities subvert or undermine the matrix of assumptions that organizes our society. Specifically, these activities subvert the norm that males must act masculine and females feminine.
Sayfa 64
Bir hadîs-i şerîflerinde de:
"Size kimin Cehennem'den, Cehennem'in de o kimseden uzak olduğunu söyleyeyim mi?" diye suâl ettikten sonra:
"O kimseler nâzik, müşfik, merhametli, cana yakın ve yumuşak olanlardır." buyurmuşlardı. (Ahmed, I, 415)
Sayfa 63
