Sex and gender theories and development planning: what is new is not always better
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Asking (begging would be more a
propos) for a project involvement, I asked my onetime boss and
partner Litoy to include me in his planning projects. The ones that
he had at the time were looking for a gender sociologist, so we got
to talking about theories of gender in development.
Jokingly, he asked if I still
subscribed in WID (women in development), meaning of course that that
theory was passé. He proceeded to name Mosher, the UN gender
framework, and if you know Litoy, some other fifty thousand “new”
theories that an up to date sociologist worthy of being a member of
his team should know.
Unable to resist, I asked him if he
came across queer theory, and “we are souls, so we don’t have sex
and we don’t have gender” theory. Obviously he didn’t. And
that, dear blog followers, is the crux of this post. We can
construct and deconstruct and then reconstruct theories and
anti-theories about anything, in particular today about gender and
its role in development planning, but in the IN YOUR FACE EMPIRICAL,
i.e., FACTUAL world ( a la Weber), any theory is as good as its
explanatory power. NO, NO this isn’t a postmodernist cop out. In
fact, I have to confess that Giddens’ dismissal of postmodernism as
bankrupt has to my mind, come blindingly prescient, and all postmodernisms have settled
to “one of those”, instead of the cutting edge mantra that they used to be, but I STILL DON’T UNDERSTAND THEM.
Queer theory is notable because it
is (to my mind, at least) a true Foucaldian (the community, not the
person) artifact. At the very least, it calls attention to
structural power and its ability to marginalize ANYTHING unusual as
queer, especially gender related behaviors. But this is old
knowledge. Im more interested in the we are souls theory.
Friends and old students are shocked
to hear that the Bible can be a LGBT weapon, providing the barrel and
ammunition for a countercultural notion of nonpolar gender, that is
non masculinist, non feminist, non gay location in a gender
structured world. And how can that be? Because, I reply, “in
heaven, there is no marriage” or if there is it will not be
consummated, because discarnate souls have no penis and no vagina,
just like the angels who are androgynous, or if you prefer
hermaphroditic. If Michael and Gabriel are male angels, name me one
who is a female.
Working as her teaching assistant, I
once asked Eun Mee Kim why the militaristic Japanese had for their
ancestor, the Sun Goddess Amaterasu, and not a Sun God. And I have
always marveled at the chauvinistic Germanic Aryans, the most
masculine subculture in history, why they call the penetrating sun a
She, and the gentle yielding moon a He. It was Tolkien who hinted at the
answer: as angelic beings, the Maiar who steered the sun and the moon
were “mannish” or “womanish” depending on predisposition to
battle, and their spiritual power to promote it.
So, in this context, the warrior
angels were seen as men, like Michael; strangely, aside from female demons,
there weren’t female angels (weren’t demons fallen angels,
according to Hebraic myth?) In other words, gender construction in myth, as in life, is a
cultural imposition, a la Durkheim, a la Foucault, a la me.
And what does this imply for gender
specialists in development planning. Only this: no matter how old
your theory is, if it is able to explain and make clear to your
clients, that their interests, needs and are respected and accounted for, you can use Meadian
(Margaret, the woman anthropologist, not George the man psychologist)
frameworks and get away with it.
Just so that youre not wooly headed
about power, if your project managers demand that your theories are
not older than last week, then you’d better scour the Internet for
the latest, and not follow this geezer of a blogger. However, if I
were a member of your thesis panel, I would give you an excellent
grade for truly understanding the role of theory in your research.
Truly, I would. Ask my former students and advisees. They all got an
A.
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