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Z<b>Becker, Howard</b> - a labeling theorist, identified four different types of deviant behavior labels, from Becker's 1963 book <i><a href=https://www.commentarymagazine.com/articles/harris-dienstfrey/outsiders-by-howard-s-becker/>Outsiders</a></i>, which are as given:
"Falsely accusing" an individual - others perceive the individual to be obtaining obedient or deviant behaviors.
"Pure deviance", others perceive the individual as participating in deviant and rule-breaking behavior.
"Conforming", others perceive the individual to be participating in the social norms that are distributed within societies.
"Secret deviance" which is when the individual is not perceived as deviant or participating in any rule-breaking behaviors.
Labeling theory concludes that a social deviant is <a href=https://youtu.be/aWseEycdXS8>not inherently deviant</a>, but becomes deviant after being labeled as such. Becker writes in his first chapter of <i>Outsiders</i>:
"...social groups create deviance by making rules whose infraction creates deviance, and by applying those roles to particular people and labeling them as outsiders. From this point of view, deviance is not a quality of the act the person commits, but rather a consequence of the application by other of rules and sanctions to an 'offender.' The deviant is one to whom that label has been successfully applied; deviant behavior is behavior that people so label."
Also see [[M]] for minoritized.<b>Deviance</b> - In sociology, deviance describes an action or behavior that violates social norms, including a formally enacted rule (e.g., crime), as well as informal violations of social norms (e.g., rejecting folkways and mores). Although deviance may have a negative connotation, the violation of social norms is not always a negative action; positive deviation exists in some situations. Although a norm is violated, a behavior can still be classified as positive or acceptable.
Social norms differ throughout society and between cultures. A certain act or behaviour may be viewed as deviant and receive sanctions or punishments within one society and be seen as a normal behaviour in another society. Additionally, as a society's understanding of social norms changes over time, so too does the collective perception of deviance.
Deviance is relative to the place where it was committed or to the time the act took place. Killing another human is generally considered wrong for example, except when governments permit it during warfare or for self defense. There are two types of major deviant actions: mala in se and mala prohibita.
<b>Durkheim, Emile</b> - claimed that deviance was in fact a normal and necessary part of social organization. He would state four important functions of deviance:
"Deviance affirms cultural values and norms. Any definition of virtue rests on an opposing idea of vice: There can be no good without evil and no justice without crime."
Deviance defines moral boundaries, people learn right from wrong by defining people as deviant.
A serious form of deviance forces people to come together and react in the same way against it.
Deviance pushes society's moral boundaries which, in turn leads to social change.
<b>Dyke</b> - The origin of the term dyke is obscure and many theories have been proposed. Most etymologies assert that dyke is derived from bulldyke, which has a similar meaning. The term first appears in an August 1921 article in the journal Medical Review of Reviews titled "The 'Fairy' and the Lady Lover". In this article, Perry M. Lichtenstein, a prison physician in New York City, reports on the case of a female prisoner he examined: "She stated that she had indulged in the practice of 'bull diking,' as she termed it. She was a prisoner in one of the reformatories, and there a certain young woman fell in love with her." The forms bulldyker and bulldyking also appear later on in the Harlem Renaissance novels of the late 1920s, including Eric D. Walrond's 1926 Tropic Death, Carl van Vechten's 1926 N***** Heaven, and Claude McKay's 1928 Home to Harlem. The Oxford English Dictionary notes the first attestation as Berrey and Van den Bark's 1942 American Thesaurus of Slang, which lists bulldiker as a synonym for lesbian.
The etymology of bulldyke is also obscure. It may be related to the late-19th-century slang use of dike ("ditch") for the vulva. Bull ("male cattle") being used in the sense of "masculine" and "aggressive" (e.g., in bullish), a bulldyke would have implied (with similar levels of offensiveness) a "masculine cunt". Other theories include that bulldyke derived from morphodite, a variant of hermaphrodite; that it was a term for stud bulls and originally applied to sexually successful men; or that it was a dialectical corruption of the name of the rebel Celtic queen Boadicea.
From the mid-19th century to the early 20th century, dike had been American slang for a well-dressed man, with "diked out" and "out on a dike" indicating a young man was in his best clothes and ready for a night on the town. The etymology of that term is also obscure, but may have originated as a Virginian variant of deck and decked out.
In the 1950s, the word dyke was used as a derogatory term for lesbians by straight people, but was also used by lesbians of higher social status to identify crude, rough-bar lesbians.
In a 1970 study, Julia Stanley theorized that the source of these varying definitions stems from gender-determined sub-dialects. Homosexuality in America is a “subculture with its own language.” As such, a special vocabulary is developed by its members. Previously, male homosexuals defined dyke as lesbian without derogation. A bull dyke was also defined as a lesbian without further distinction. For female homosexuals of the community, however, a dyke is an extremely masculine, easily identified lesbian, given to indiscretion. Bull dyke is an extension of this term, with the addition of this person described as nasty, obnoxiously aggressive, and overly demonstrative of her hatred of men.
In 1995, Susan Krantz discussed the etymology of bulldyke, with derivations of the Middle English "falsehood" for bull and dick for dyke (Farmer and Henley 1891). Therefore, a possible origin for a masculine lesbian comes from bulldicker that could specifically mean "fake penis", denoting a "false man". Further speculation talks of the synonymous term bulldagger. Here, dagger also alludes to the male genitalia and bull referring to "false" rather than "man".
In Internet cultures dyke can also be seen as with the y changed to a symbol or y with an accent like “dɎke” or “dŸke”, or the e will be exchanged like “dyk3” or “dyk€”.
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Also see [[H]] for homosexual.<b>Foucault, Michel</b> - believed that torture had been phased out from modern society due to the dispersion of power; so there was no need any more for the wrath of the state on a deviant individual. Rather, the modern state receives praise for its fairness and dispersion of power that, instead of controlling each individual, controls the mass. He also theorized that institutions control people through the use of discipline. The modern prison is a template for these institutions, because it controls its inmates by the perfect use of discipline. Foucault theorizes that, in a sense, the contemporary society is characterized by the lack of free will on the part of individuals. Institutions of knowledge, norms, and values, are in place to categorize and control humans.
Also see [[B]] for Becker, Howard.<b>Homosexual</b> - A person attracted to one’s own sex.
Also see [[D]] for dyke.<b>Intersex</b> - is a general term used for a variety of conditions in which a person is born with a reproductive or sexual anatomy that doesn’t seem to fit the typical definitions of female or male. For example, a person might be born appearing to be female on the outside, but having mostly male-typical anatomy on the inside. Or a person may be born with genitals that seem to be in-between the usual male and female types—for example, a girl may be born with a noticeably large clitoris, or lacking a vaginal opening, or a boy may be born with a notably small penis, or with a scrotum that is divided so that it has formed more like labia. Or a person may be born with mosaic genetics, so that some of her cells have XX chromosomes and some of them have XY.
Though we speak of intersex as an inborn condition, intersex anatomy doesn’t always show up at birth. Sometimes a person isn’t found to have intersex anatomy until she or he reaches the age of puberty, or finds himself an infertile adult, or dies of old age and is autopsied. Some people live and die with intersex anatomy without anyone (including themselves) ever knowing.
Intersex is a socially constructed category that reflects real biological variation. To better explain this, we can liken the sex spectrum to the color spectrum. There’s no question that in nature there are different wavelengths that translate into colors most of us see as <text color=red>red<text color>, <text color=blue>blue</text color>, <text color=orange>orange</text color>, <text color=yellow>yellow</text color>. But the decision to distinguish, say, between orange and red-orange is made only when we need it—like when we’re asking for a particular paint color. Sometimes social necessity leads us to make color distinctions that otherwise would seem incorrect or irrational, as, for instance, when we call certain people “black” or “white” when they’re not especially black or white as we would otherwise use the terms.
In the same way, nature presents us with sex anatomy spectrums. Breasts, penises, clitorises, scrotums, labia, gonads—all of these vary in size and shape and morphology. So-called “sex” chromosomes can vary quite a bit, too. But in human cultures, sex categories get simplified into male, female, and sometimes intersex, in order to simplify social interactions, express what we know and feel, and maintain order.
So nature doesn’t decide where the category of “male” ends and the category of “intersex” begins, or where the category of “intersex” ends and the category of “female” begins. Humans decide. Humans (today, typically doctors) decide how small a penis has to be, or how unusual a combination of parts has to be, before it counts as intersex. Humans decide whether a person with XXY chromosomes or XY chromosomes and androgen insensitivity will count as intersex.
Many intersex people consider unconsenual surgeries performed at birth to be medically violent and often lead to <a href=https://www.bbc.com/news/health-11814300>traumatic</a> outcomes.
Some intersex activists and artists include <a href=https://www.gaystarnews.com/article/meet-the-intersex-person-to-play-role-film-ponyboi/#gs.A6OhiXI>River Gallo</a> (he/him) and his semi autobiographical film, <a href=https://www.youtube.com/watch?v=PZs0EhQImCI>Ponyboi</a>. <a href=https://lgbtbar.org/bar-news/toby-adams/>Toby Adams</a> (she/her), a member of the National LGBT Bar Association and the founder and <a href=https://www.nirp.us/>Executive Director of Nonbinary & Intersex Recognition Project</a>. <a href=https://www.dellagracevolcano.se/>Del LaGrace Volcano</a> (sherm/herm) artist and self named <a href=https://www.dellagracevolcano.se/gallery/me,-myself-eye/interme-35846699>‘part-time gender terrorist.’</a>
Also see [[N]] for nonbinary.<b>Other</b> - The concept of the Self requires the existence of the constitutive Other as the counterpart entity required for defining the Self; in the late 18th century, Georg Wilhelm Friedrich Hegel (1770–1831) introduced the concept of the Other as a constituent part of self-consciousness (preoccupation with the Self),[9] which complements the propositions about self-awareness (capacity for introspection) proffered by Johann Gottlieb Fichte (1762–1814).[10] See: The Phenomenology of Spirit (1807)
The “other” has come to be defined in racial contexts such as anti-blackness, orientalism, and xenophobia. It’s been defined in colonial contexts such as anti-indigeneity seen in the US, Palestine, Taiwan, and all over the world. It’s been defined as the sexual other and the queer.
Oftentimes the “other” is fetishized. bell hooks wrote in <a href="https://genius.com/Bell-hooks-eating-the-other-desire-and-resistance-annotated">Eating the Other</a>:
“The commodification of Otherness has been so successful because it is offered as a new
delight, more intense, more satisfying than normal ways of doing and feeling. Within commodity culture, ethnicity becomes spice, seasoning that can liven up the dull dish that is mainstream white culture. Cultural taboos around sexuality and desire are transgressed and made explicit as the media bombards folks with a message of difference no longer based on the white supremacist assumption that “blondes have more fun.” The “real fun” is to be had by bringing to the surface all those “nasty” unconscious fantasies and longings about contact with the Other embedded in the secret (not so secret) deep structure of white supremacy.”
The fetistization of “Otherness” is put on display in the work <a href="https://marabouatthemuseum.com/2019/01/31/james-luna-artifact-piece/">Artifact Piece by James Luna</a>. In this piece Luna, a Puyukitchum (Luiseño)-Ipai-Mexican-American, laid in a display box in a loincloth complete with plaques to criticize the ways in which the US romanticizes Indigenous cultures and relegates Indigenous people to the past.
<img src="https://i0.wp.com/marabouatthemuseum.com/wp-content/uploads/2019/01/James_Luna_ArtifactPiece.jpg?w=1050&ssl=1">
“Artifact Piece,” James Luna (1987), Museum of Man in San Diego, California. Photo from the JStor Daily article, “How Luiseño Indian Artist James Luna Resists Cultural Appropriation.”<b>Minoritized</b> - A social group that is devalued in society and given less access to its resources. This devaluing encompasses how the group is <a href=https://en.wikipedia.org/wiki/Majority_minority>represented</a>, what degree of access to resources it is granted, and how the unequal access is rationalized. Traditionally, a group in this position has been referred to as the minority group. However, this language has been replaced with the term minoritized in order to capture the active dynamics that create the lower status in society, and also to signal that a group’s status is not necessarily related to how many or few of them there are in the population at large.
This author and <a href=https://www.alokvmenon.com/blog/2018/11/29/trans-justice-is-not-a-minority-issue>others</a> would like to contend that this definition should expand to include the number of people who would fall under “minoritized” categories like intersex, queer, transgender, femme, masc, nonbianary, but are made to hide parts of themselves to conform to society. Thus these categories seem more minority than they are in actuality.
Also see [[I]] for intersex, [[N]] for nonbinary, [[O]] for other.non-binary - a person who's gender doesn't fall into the gender bianary. Instead their gender might be better described as:<br>
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