 Rydyn ni'n gweithio'r sefydliadau a diolch i ddweud y gendahol. Roeddwn yn Dr Caroline Azzella ac rwy'n golygu'r gendahol ar y sefydliadau ar y sefydliadau. Y cwrs yn ymdweud yn cyfrannu ar gyfer sefydliadau a sefydliadau. Rydyn ni'n gweithio'r gendahol yw'r idea yw'r gendahol? Rydyn ni'n gweithio'r gendahol, yn ni? Mae'r ffordd y gallwn, rydyn ni'n gendahol yw'r gendahol? mae hi yn gobeithio i'r bysiau, a wnaeth hynny'n hyn sy'n digwydd, dwi'n ei wneud i'ch beth hefyd yn y Llyfrgellau i'w gwneud y gwn, sydd o'n ddefnyddio gynfa, sydd o'n gynfa assistu. Efallai y gwirdd y gwirdd y bany Treasury, Men, Pen Lleif, mae hynny'n gwneud i'r diogel am y cyfathor Llif. Rhywodol, dywedd yn ystod beth sy'n credu i'r gwirdd ac mae'r noddyddau'n debyg ar gyfer dragio a'r newydd suspension. Felly ddim yn dweud, trainingael, ac mae'r gwahanol yma i bach yn y cyfnodaeth yn gyllideb yn y Maas Gwylfa喔l yn mynd yn fudd. Gwyddo i'n rhan o'r hwnnw, mae'n bydd gen i'r Jason, mae'r gwahanol yn llos-gwylfa mwyaf. Yr holl ddaint, mae'n holl wedi'u peth yng Nghymru yn y pensiala yma yn miwr. Fe wnaeth, dyma o'r pethau, yn ddylgros ystyried yma dyma, gweithio'r bwysig i ddechrau'r llun i'r Llywodraeth nesaf yma, rwy'n fawr i gyd yma yma. Mae'r gweithio i gael yma yma'r cynnig. Mae'n gweithio i gael yma. Rwy'n siaradau'r llun i ddeliannu, mae'n ddegfynion y gallwn, mae'n ddegfynion i chi'n ddegfynion? Degfynion i chi. Mae'n gweithio i chi'n ddegfynion. Mae'n ddegfynion i chi. a mae ydych chi'n ddigon i'r bod ni'n ddigon i gendahol. Felly, mae nhw'n ei fod yn rhaid i'r cyhoeddur o'r ddysgu cymaintol ac mae'n hyn o'r bod yn rhaid i nodi am y bod yn y gendahol, yna yn ymryd i'r llei i'r cas i'r bobl yn ymryd i'r bobl, a'r cynnig yn ymryd i'r bobl yn ymryd i'r gendahol, yn ymryd i'r bobl i'r gendahol, yn ymryd i'r bobl i'r bobl i'r bobl i'r bobl. What kind of work does that do? When people say, well, it's biology, what sort of work is that doing? I think it's also trying to justify a certain behaviour or talking about, for instance, a certain feminine behaviour or hysteria. It's often also felt back to like, oh yeah, there has to be with hormones or she's an inferior or whatever that is, all these biological explanations for bobl yna'n mynd i'r cyffredinolion. Mae'n siarad o'n amlwg i'r diolch oherwydd... Rydw i'n gweithio sydd hynny yn ffannu desmol i'w cyffredinolion, Oni'n baratau i gŵr a llunio'n gŵr, felly mae'r genaddf wedi'u pefnod yn gweithio yn ychydig. Mae'n gwneud o'r unrhyw fath, felly mae'r unrhyw fath yn ymgyrchol. Mae'n gwneud o'r unrhyw fath, felly mae'n gwneud o'r unrhyw fath, a dwi'n gwneud o'r hyn o'r hyn o'r mynd i'w cyffredin. Roedd ymletwch ar gyfer hyfysgol? Roedd ymletwch? cambio bod wir yn meddwl am gyfraeg y gallai grimad. Mae eu gair hwn ar gyfer hyffordd a gweithio i gyfraeg ar gweithio. Roedd ymletwch ar gyfer hyffordd? Roedd ymletwch ar gyfer hyffordd? Rwy'n arny chi'n gwych chi o hyffordd. Roeddyn ni'n phwng y dynion i ysgrifennu, sydd y ceisio. Fe oil sydd yn cyllid o fewn professiona i waith yma, a phobl yn fath y meddwl am y mewn, ond mae'n yma ein rhan o'r lef geisig iaeth yn ddefnyddio'r lleid. Mae'n arweinydd yn lleol wedi ceisio a'r cyfeirio a oedd y gyllid ar wych yn darllen o'r llunio. gyda ddweud yno i cael y mwyaf uwch yn ei chweinio gyfarfaedd. Mae'r dweud wedi ffนfa swydd i gyffredigol, i holl ymwybr i ddigonol arddangos y grwm hyffordd dyna i gyflwylogu, i hefyd, ac i ddweud o hynny o'r ymwysig. Ac efallai nhw'n ymwysig ymgoe. Gwych dwi'n iawn, dwi'n i'n iawn o'ch ffainnwyr. Efallai wedi nhw'n ardulliant dechrau arno. Yn toilets? Toilets? Public toilets? Clothes shops? Gwell all? Anywhere else? I'm thinking about like... Clals for little children because I have little siblings and girls having really small fit and small genes that are really tight as at a young age like fat people and having boys that have more baggy stuff ok more comfortable and that's restricted mobility already at that age that is nice I was going to say a really similar thing, I was trying to buy me clothes for my little sisters. The functions and performances, it assumes within the design of the clothes. All the girls clothes were pretty dresses and pink. My little sisters like climbing trees and getting dirty and big things would do that. It was really restrictive. It was designed in a really restrictive way that didn't enable action and mobility and stuff. There are also different doctors, different types of doctors for women. There are normal doctors that everybody can go to. I was involved in an interesting conversation on Facebook yesterday in this group on electronic music. The question was why are there mostly men doing electronic music and why are there so few women doing it? Some of the answers were really interesting. One of them actually said that women were innately less techy. That's why guys kind of got into it quicker. Absolutely. You're pulling out the idea of social construction, aren't you? Socialisation and the ways in which those things get put back as natural in age rather than as something that's a social product. What about this binary then? Most people are going to drag it back to the binary and say, well, there is male-female, there are two genders. Anybody got any experience or reading or ideas that would challenge that idea that it's a binary? I've noticed that in my own community of Asian people, that the concern about women being capable in the technical sciences and computer programming and stuff is subverted in a really weird way. It's a tendency in oxyglyde, particularly to pressure the daughters into doing exactly those things. My sister is a botanist, my cousin is an engineer, a bunch of my other cousins are doctors. That's not a thing, but the patriarchal structure is still there. It's almost as though the racial aspect of it just completely transforms what happens. OK, let's think about that. Let's think about the way in which a gender position then, we're already beginning now to get a bit anthropological here, and think about the ways in which what counts as being a woman or being a man might be culturally variable. Can anybody speak to any more examples of that? So being techie here is assumed to be that's a guide thing, right? But that's coming from a very specific cultural location and historical location. The idea of being techie is a guide thing. Here we've got a pushback on that. It's not necessarily a guide thing. So in this case something else gives you your qualification and your status for womanliness. We would want as anthropologists to find out what that is. Other examples? I have a vivid example of my mum who doesn't shave her legs because we are already new from Ghana. For having hair on your body is something that is feminine in Ghana. Which is the opposite in European concerts where women are supposed to shave their body hair. That's a sign of femininity here. You can even have a moustache and that's something that is sexy. That's not really detract from the feminine. Any more examples? I mean, even on the biological discourse if you would say, okay, what makes a woman biologically is that she can bear children. But that's not true for all women either. So even the different differences, biological differences that some women might have. Not everybody is pregnant all the time or even main mother to mother biologically at any point in their life. I guess one article that may start to us was we read something about how sex was constructed. Like it's not just the moral aspect of mother hearing that, oh, here's your baby girl and how you socially construct that afterwards. But also doctors surgically constructed. To erase any kind of irregularities. There's naturally occurring biological intersex. Does anyone want to speak about that? I know some of you guys have read about it. Anyone want to speak to that? The way that we surgically intervene upon biological intersex. There can be a variety of different dentals. It's not just straightforwardly penis or vagina. Smaller penis or slightly different vagina. So many times doctors just take the liberty to do certain preparations on newborn babies in order to fit them into the box. So we only tolerate two very clearly demarcated bodies. But in nature, nature has natural variation in culture. We have kind of rigid boxes and we'll make sure that nature fits into culture and then appears to be natural. Yeah, which I find interesting that the natural discourse is still more dominant. Because you can also see that in some countries like Germany, a third gender is allowed or fine sex can be crossed. But it is still based on how you're born. Like the biological qualities that the baby has and not on their personalities. So I think it's still interesting how you can cross that third category at birth, but not later on when you decide how you want to perform that. I think that's a point at which it intersects with sexuality quite a lot. It's like this projecting cultural ideas or values onto nature as well. Like often sexuality is like, well, you know, monkeys have sex in this way. There's sort of an idea of natural order occurring prior to any cultural ideas or constructs. And then as we've kind of pointed out already in the room, an awful lot of us sort of suddenly become experts on animal behaviour or biology the minute we start talking about sex gender. But we really actually don't know what we're talking about when we go and look at the biology. On our course we have a little look at some of the biology, both primate studies, animal studies, but also biology of chromosomes and hormones. We find out that the picture is really absolutely not as we would be imagining it. But it's just that placeholder. It's just that really quick. It's natural. We don't argue. There we are. End of discussion. The binary, we're still not undamaged. Let's undo it a bit more. One aspect is, and this is a new very new thing, is the computer's internet. When we talk on forums or whatever, we kind of take on, we can take on a different identity in which who we are, our gender, our social gender is completely relevant. So that already in itself goes to show that there are ways of going beyond the binary. And people are able and want to think themselves out of that. To position themselves as a different online. In many places we have examples of people who live beyond the binary and are not pushed into a binary system. We have different gender regimes in different places, different historical moments, different cultural locations. Can anyone remember any other examples? Zenith and Oman. That's an example that gender doesn't have to be stable. The hijra is somebody who is in a specific space and stays in that space. But there are examples of switching gender. You're something up to the age of 12 and then you become something else and then you may become something else. So another legacy that we are a bit stuck with is the idea that people have a stable... I feel like often in conversations about gender and stuff there's an erasure of gender fluidity or being non-binary or particularly gender fluid. And often as well people will assume that with trans identities that you can be like a femme trans man. Or that there can be fluidity in those respects. I feel like also coming back to dressing, the way you dress. I have encountered that so many times with friends and myself. People who... Women who have always dressed like... Always wearing trousers, shirts, nothing, no dresses, no skirts. But then they wanted to wear these dresses and skirts but they didn't feel comfortable anymore expressing that feminine identity because they were not associated with that by their friends or with them. And also the other way around. If a girl's brought up always wearing really feminine clothes then not feeling so comfortable... Well maybe actually more comfortable the other way around. So I think even just on these small levels of changing your style that always seems quite important for people as well. You brought in a relationship between gendering and desire. So you said that perhaps gender is actually doing some work to do with producing sexuality or sexual identities or sexual behaviour. Maybe we can think about that for a moment. That's an interesting idea. Well I think one of the obvious ones is masculine women seem to be sexually deviant and not heterosexual. And the same with feminine men. And how does that fracturing of the gender translate into equal or not sexually heterosexual? There's also a strong intersection with... There's also a racialised discourse around that. So seeing... I just read an article on Hollywood and othering in Hollywood, othering the Middle East and Hollywood and how Middle East men are seen as the rapists but at the same time very feminine and subordinate to the white masculine men. And then how oriental women are very sexualised. They are very sexualised in a lot of movies so there's that intersection as well. Yeah the hype of feminisation. A lot has been written about this again about that connection somehow that we find again and again between genderisation we could say and racialisation. And there's an interesting set of literature on colonial practices and on the production of the feminised Asian and the hypermasculinised brutish Arab or African man and the ways in which that played into colonial projects of domination. But I think we see the effects of that still with us now, don't we? It's not gone, yeah. Yeah the notion of having to rescue Arabic women from oppressive regimes in Afghanistan and seen as passive, as hyperfeminised and needing the feminine obsession with our mating. Oh dear, absolutely. What you place into another modernist thing is that obsession with transparency. To be seen and be clear. I think it's kind of separate. On desire there's sometimes a failure to acknowledge the performative aspects of desire as well. So you mean being a sex worker we should not necessarily translate that to be passive individuals with no desire to fracture. The idea that sex workers are fracturing their body and selling their body rather than performing a sexual act and that the assumption is well in a lot of anti-sex work narratives that sexual acts are occurring within sex work. It's like always heteronormative. And often gendered as feminine. Although there's so much gender variation within sex work. One of the people I studied this year is this Pakistani Islamist named Maldudi. One of the things that Maldudi says in this weird little book called Social Systems of Islam that he released in 1960 is that there's an active sexual partner and a passive sexual partner and all of Pakistani Muslim social relations need to be centred on this idea of active and passive sex which is a really interesting way to put it. It's not men and women at that point. He says active and passive. And then he says that different women and different men have different features that feed into that. That's the central mechanism for the social system which is important to be aware of. So it's a system and a binary and a set of complementary, making a complementary pair, but not necessarily anchored down to a biosec. That's interesting. Anyone else want to say anything about acts rather than identities maybe? Well I guess queer theories. I picked up on that as a critique of identity politics and saying how identities need to be separated from acts and also identities have this congealing as well without allowing gender journeys or sexual journeys. I think that's super important also when you talk about things like consent that sexual acts can exist in one situation and then they don't necessarily have to... If you perform a certain sexual act that doesn't necessarily have to be applied to your everyday life so that can be very separate and that is transgressed, that can be also very harmful for people. We have an idea that's come around of homonormativity as well in which we would perhaps get rid of that idea that necessarily heterosexuals are the sort of conforming married two kids etc side and that being lesbian or gay or trans is necessarily some kind of radical and challenging position that we also have kind of queer straight sex acts and very normative lesbian gay lives. So everything is kind of much more complicated in this room than it is someone's outside of it. But perhaps I wonder if we can get to something way more complicated that season to get there because we've been talking a lot about human beings and about society and socialisation and the ways in which humans present themselves or live themselves, experience their subjectivities and their identities. Have we perhaps especially in the humanities and the social sciences totally discounted an enormous part of the material world and the way in which that makes us and shapes us and is part of us? Well there's this idea that we're actually cyborgs. We've become cyborgs or we've started to become cyborgs and it's this idea that we should start looking on just the limits of what is human and that's suddenly in the post human and all that. And one of the ways in which this works with kind of genuine sexuality is with social scientists looking at the effect of various technological prosthetic addons that we put onto our bodies. So Viagra is an example of that and that's a masculinity and at the same time reinforces the kind of idea of what health and masculinity should be like about a direction. Or you have all sorts of different prosthetic addons, jugs or anything that in a sense alters our bodies in the way they are gendered. So these natural heterosexuals are not even the natural ones. That is even with practices right? We have a lot of porn that a lot of people have not actual whatever if you can call that actual sex or not but have sex with looking at porn movies and so there's all these technological addons as well to your reality. So people are differently situated in different regimes of race, class, sexuality, technology and that produces different kinds of cyborgs according to the technology and the stuff that's going on around them. Anybody got any other interesting examples? Anybody want to talk about? Well I guess this likes what you brought up like sex toys, dildos, straplins, they trouble the idea of sexuality as determined by sex of object choice because instead perhaps why don't we classify people who have really like doing straplins stuff or like have a dildo fetish instead. Yeah, yeah, yeah, yeah, no absolutely. And that is something that transcends and crosses across any kind of attempt to make a clear homo-hetro divide, isn't it? Absolutely, we know that. People's practice is far more complex, right? Yeah, and we'll always outstrip public notions of what's respectable, what's kind of normal, what people are expected to do. You know that in practice we know from the pornography, from the sales of equipment and stuff that people's practice is way, way more complex than any simple kind of. If we could take outside this room and something that I don't want to do, I absolutely don't want to privilege the university because I do believe profoundly that practice will always outstrip people's theorising and ideas so I will never privilege the university and play into any kind of idea that, oh, in here we have all these fancy ideas about sex gender because we know we've read all these books and the people out there, what do they know? We're not going to play into that because it's just not true. But if we could take away one thing that we wish we could communicate, what might it be? You might want to take a moment to reflect on that because that's a pretty big question. I'll give you mine. Mine would be, if I could communicate one thing, it would be you, whoever, I'm speaking to you, are way more complicated and so is everybody else than you even perhaps imagine. If you would just allow yourself to go there and find that out, that would be the one thing I'd want to take. The Catholic Church in Italy is really taken issue with gender theory in general and is calling it an ideology of gender that is just aiming to erase completely differences between masculine and feminine. What I would like to communicate is that that's not what it's about. It's not about erasing the differences. It's about showing that the differences don't have to be so categorical and so fixed. I guess I'm going to go with this idea that the sex of whoever it is that you want to be with is not the determinant of your identity and to move beyond this back to biology and to be open with experimenting without the social stigma of naming. I feel like there's so much anxiety for everyone around when it comes to sex but also gender and anything. I think one thing that I would like to... out there is that people don't ridicule the importance of sexual practice but gender performance as well. Don't make fun of talking about gender and talking about trans and queer theory but that they actually take it seriously because it is a creative reality that has real effects on everyone. And a lot of violent events. I guess a big step for me was thinking about my sexuality and my gender identity in terms of how I related to others and how I was constituted and in turn constituted others by other people. And so I guess I would be looking at sexuality and gender in less of a singular, or like individuals in a different way looking at the ways in which we can constitute and unravel each other. I don't know. Does that flow? Yes. And things moving through around in between us. Like a singular job than that humanist. Let's start from there. For me as well, to move away from the binary and not just create the other, the darkness. Like what you said, it's more complex. We don't just want one, two, and then away. Everybody else into that. I guess I had something similar. I was so afraid of ambiguities. Moving away from categories we've always been socialised with. It is kind of okay because we are all about ambiguities anyway. All bodies are filled with them. So I don't accept that. I mean like, I want to move away from the binary and take the gender theory stuff I've learned from SOAS so I can apply it in box-up. We want to transform gender in these places. We want to... Hang on, maybe not. Maybe we don't. That's not our job. I think that's where some contemporary analyses are really interesting. There's quite a lot of anthropological work which is trying to work right now at both scales. It's working at the absolute macro-scale of global geopolitics and looking at stuff like war on terror, like the production of this veiled Muslim woman who has to be rescued and unveiled. And looking at that in the ways in which it absolutely fractally connects down to the micro-scale of how me and you interact and live our gender and our positionality as race, class, gendered subjects. I think the best work is trying to do that to hold on to all those scales and see those interconnections and the ways in which those flows of violence and power are absolutely implicated with each other. Has anybody read anything like this that they want to throw in and go there? That book or that idea? Well, really good as now if he has poirs. Yeah, terrorist assemblages. She has to be a poir. We can hear that. Even Kanili did a lot of research on counter-insurgencies by looking at how the policy level and then structures like how soldiers interact with the local populations on the ground on these gendered power relations. Leila Apulomot has done on being and also rescuing the Arab Muslim groups. Yeah, this is really exciting work out there. There's an interesting one. I don't know if anyone's written about it yet, but the all-female part of the Kurdish Revolutionary Army. Oh, okay, right. I'm actually fighting. They say they're fighting for themselves first and foremost, and then for the country. That's quite interesting. I just thought that was super interesting because when that came out, that was such a fetish with Amazon. It's a civilization. Our kind of women. We have to watch that one. One of the people I have on Facebook is a member of the Emirati royal family, and he's posted this stupid thing. I wonder how ISIS feels about getting bombed by female fighter pilots and getting shot at by female members of the Peshmergans. You know what the Emirates is doing? Shut up. That's how it's being used. It obfuscates everything that everyone else is doing. Once again, their femininity becomes their identity. Exactly. Everything else.