How do our attitudes impact our view of gender

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Dec 6, 2023

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How do our attitudes impact our view of gender? Societal attitudes tend to be fixed on binaries that create little room for interpretation. Women look and act one way, men look and act another. As D-L Stewart states, “There is a wrought iron fence that encloses the park. This is where the girls play” (Stewart, 2019, 9:20). This quote implies that girls must maintain composure and play behind a fence where they’re protected, while the boys can get sweaty playing sports. Gender is a construct created by what society deems as normal. While sex refers to a person’s reproductive organs and chromosomal makeup, gender is self-identified. Society continuously refers to sex and gender as the same thing when they’re in fact different. “[W]hen manhood is located between one's legs, and defined in opposition to womanhood, what's between one's legs cannot be seen as having anything in common with womanhood” (Stewart, 2019, 11:15). How does personal belief impact our view of normal and abnormal? How representative something is of the majority of society can influence how normal it is deemed. For example, in A short history of trans people's long fight for equality, Younes describes how many people believe that the trans movement is new (Younes, 2018). The idea that trans people are popping up everywhere and that this movement is a phase is backed by how poorly it’s been represented within society. It’s easier to choose to believe something is abnormal when it is repressed. Our own upbringings may influence what is normal as well. Stewart’s therapist viewed his body as neutral despite dressing in a way that represented his gender presentation (Stewart, 2019). The therapist’s personal belief that gender must reflect the sex led to the conclusion that Stewart’s behavior was abnormal. The beliefs passed down from our families easily become ours, and such patterns in thinking can be hard to break. In what ways does culture play a role in our perceptions of gender? Variations in how gender is presented is a concept that has been around for centuries (Younes, 2018). Many indigenous American nations have used the term “two-spirit” to define gender variant people, believing that they act as healers. Chapter one of Abnormal Psychology mentioned how other cultures normalize the hearing of voices, and wouldn’t immediately categorize this behavior as abnormal (Hooley et al., 2019). In a similar vein, perception of gender varies across countries and regions of the world. Western culture may have an altered perception of gender due to the suppression of research. In Hindu tradition, there is a third gender also called a Hijra (Arvind et al., 2022). While some members of this community are transgender, many are neither male, female or transitioning, but a different gender all together. One trait of this community is that they leave home and follow a guru to learn secret lessons of life. Despite third gender ideology existing in Hindu texts for 2000 years, many Hijras “reported various psycho-socio-cultural factors causing psychological distress, which impacted their lives more negatively than gender identity conflicts” (Arvind et al., 2022, para. 1). Many Hijras also reported abuse and disgust from their families, feeling forced out of their homes. This is another example of where the repression of history leads to misunderstanding and confusion.
Why might someone be uncomfortable validating an individual's gender expression? In what ways can one validate an individual's gender expression? Validating a person’s gender expression can be threatening to those that are used to a binary existence. For many who are comfortable in their own masculinity or femininity, such proclamations of gender dysphoria may make a person feel as though they’re being undermined. It can be difficult to ask questions around what makes someone masculine or feminine, so much that a person may choose not to engage with such discourse. It’s important to ask for a person’s pronouns when validating their expression. When a person makes their gender expression known, we should take it as bond and never try to change that person. As Stewart mentions, “If you have come here to help me, you are wasting your time. But if you have come because you recognize your liberation is bound up in mine, then let us work together” (Stewart, 2019, 13:20). Allowing someone to truly come into their own means recognizing that gender is expansive and everchanging. There are many stressors plaguing someone with gender dysphoria including fear of life post-transition, and even the pressure to transition “the right way.” While gender roles have an impact on everyone, they are particularly painful for transgender individuals (Spencer et al., 2021). Those who are transitioning may attempt to approximate gender normative behavior, or reject social expectations altogether in favor of expressing their authentic self. Regardless, stigma exists whether a person can receive the gender affirming care that is needed or not; it is vital that as allies we accept expressions in all forms. How does the concept of gender dysphoria apply to any of the following programmatic themes? In terms of social justice, it’s important to recognize that trans lives matter, and especially black trans lives. Stewart mentions that of all trans individuals, black trans women are killed at the highest rate (Stewart, 2019). In modern times, trans individuals are met with hostility and non-affirming healthcare. Cis-gender identities have been pathologized to be seen as normal and it’s important that healthcare providers learn to shift their thinking (Spencer, 2021). One study proposes a developmental model that provides gender-affirming care for transgender and gender-diverse individuals. It is comprised of several components including trans-affirmative psychotherapy, intersectionality with a focus on how oppression can increase stress, transparency, a developmental life span approach, an interdisciplinary approach, and empiricism. The model emphasizes the need for a holistic approach instead of purely psychological. In addition, with regards to intersectionality, there is stress on “the historical erasure of non-White, poor, and immigrant experiences from psychological literature” (Spencer, 2019, para. 12). Until we can create a psychological framework that is inclusive, those who experience gender dysphoria will continue to face stigmas, endured risk of safety, and face higher rates of stress. With regards to self-care, it’s imperative that those with gender dysphoria redefine gender for themselves. Stewart empowers himself by recognizing that his body, and other black trans bodies, are sovereign countries that resist societal binaries (Stewart, 2019). This is an example of a positive affirmation someone experiencing dysphoria can implement. With the stressors of familial struggles, access to care, and societal judgment, it’s imperative to practice self-care. The developmental model, Gender-affirmative life span approach, or GALA, stresses the lack of sex positive framework for trans
individuals (Spencer, 2019). With outcomes focused on disease, there is little room for diversity of the human sexual experience. It could be useful to connect with the body, discover what is pleasurable, be it through sleep, movement or an activity that helps the individual connect to their unique identity. Finally, in terms of career connections, it’s up to clinicians and therapists to recognize their own personal biases and limiting beliefs about gender expression. A good therapist for instance, can help a client analyze their internal narrative as it relates to femininity or masculinity, aiding in discussion to determine which elements are or are not a good fit. The therapist can also help affirm one’s expression through validation and active listening techniques. Having gender literacy is important for clinicians, especially when engaging in a power dynamic that inherently feels unequal. Arvind, A., Pandya, A., Amin, L., Aggarwal, M., Agrawal, D., Tiwari, K., Singh, S., Nemkul, M., & Agarwal, P. (2022). Social strain, distress, and gender dysphoria among transgender women and Hijra in Vadodara, India. International Journal of Transgender Health, 23(1–2), 149–163. https://doi- org.ezproxy.snhu.edu/10.1080/26895269.2020.1845273 Hooley, J. M., Nock, M. K., & Butcher, J. N. (2019). Abnormal Psychology (18th ed.). Pearson Education (US). https://mbsdirect.vitalsource.com/books/9780135191033 Spencer, K. G., Berg, D. R., Bradford, N. J., Vencill, J. A., Tellawi, G., & Rider, G. N. (2021). The gender- affirmative life span approach: A developmental model for clinical work with transgender and gender-diverse children, adolescents, and adults. Psychotherapy , 58 (1), 37–49. https://doi- org.ezproxy.snhu.edu/10.1037/pst0000363 TED Residency. (2018). A short history of trans people’s long fight for equality. Retrieved November 14, 2023, from https://www.ted.com/talks/samy_nour_younes_a_short_history_of_trans_people_s_long_fight_f or_equality?referrer=playlist-the_gender_spectrum&autoplay=true . TEDxCSU. (2019). Scenes from a Black trans life. D. Retrieved November 14, 2023, from https://www.ted.com/talks/d_l_stewart_scenes_from_a_black_trans_life/transcript.
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