Objectification

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In social philosophy, objectification is the act of treating a person as an object or a thing. It is part of dehumanization, the act of disavowing the humanity of others. Sexual objectification, the act of treating a person as a mere object of sexual desire, is a subset of objectification, as is self-objectification, the objectification of one's self. In Marxism, the objectification of social relationships is discussed as "reification".

Contents

Definitions

According to Martha Nussbaum, a person is objectified if one or more of the following properties are applied to them: [1]

  1. Instrumentality – treating the person as a tool for another's purposes
  2. Denial of autonomy – treating the person as lacking in autonomy or self-determination
  3. Inertness – treating the person as lacking in agency or activity
  4. Fungibility – treating the person as interchangeable with (other) objects
  5. Violability – treating the person as lacking in boundary integrity and violable, "as something that it is permissible to break up, smash, break into."
  6. Ownership – treating the person as though they can be owned, bought, or sold (such as slavery)
  7. Denial of subjectivity – treating the person as though there is no need for concern for their experiences or feelings

Rae Langton proposed three more properties to be added to Nussbaum's list: [2]

  1. Reduction to body – the treatment of a person as identified with their body, or body parts
  2. Reduction to appearance – the treatment of a person primarily in terms of how they look, or how they appear to the senses
  3. Silencing – the treatment of a person as if they are silent, lacking the capacity to speak

Arguments

Nussbaum found the general understanding of objectification was too simplistic to be useful as a normative concept to evaluate the moral implications of sexualization of women. She attempts to remedy this by distinguishing between benign and harmful forms of objectification in different circumstances relative to sex. [1] Nussbaum considers objectification not just significant when considering sexuality, which has been discussed at length, but also an important component of the Marxist view on capitalism and slavery. She argues that not all forms of objectification are necessarily inherently negative, and that objectification is not necessarily a foregone conclusion when one of the seven properties is present. [1]

According to Immanuel Kant's theories, sexual desire is inherently objectifying, as a strong sexual urge includes a desire to engulf another person for sexual satisfaction. This desire manifests as a desire to control the target's behaviour to secure one's own satisfaction, effectively denying the target's autonomy. The intensity of sexual desire also reduces subjectivity by drowning out consideration of the target's thoughts or feelings in the pursuit of one's own satisfaction, reducing other people to a set of body parts intended to provide gratification. In short, sexual objectification is a general feature of sexuality, in that the involved parties eagerly desire both to objectify and be objectified. [3]

Catherine Mackinnon and Andrea Dworkin adopt Kant's understanding of sex as inherently objectifying, but disagree that participants are objectifiers and objectified in similar proportion; rather, it is asymmetrical. Because sexuality exists within a larger social and culture context and men and women do are not granted power equally within that context, this heavily influences the dynamic. According to Mackinnon and Dworkin, male sexuality is expressed dominantly via objectifying others, while female sexuality is expressed submissively via accepting objectification or engaging in self-objectification. In this context, women are more vulnerable to violability and lack of subjectivity and autonomy. Mackinnon and Dworkin ignore personal histories and psychologies that Nussbaum considers equally morally important to the construction of male and female sexualities. [1]

While male gaze is one of the main enablers of self-objectification, social media is a medium that heavily promotes and enforces self-objectification, especially in women. Women post selfies on social media from camera angles that typify the male gaze perspective, [4] while the comments section provides a forum for viewers to voice disapproval or praise. [4] Positive feedback brings a sense of validation to women who post these selfies and reinforces the behaviour. [4]

Feminist objectification theory

The objectification theory proposed by Barbara Fredrickson and Tomi-Ann Roberts analyzes the female body with consideration to the psychology of women and gender. They assert that objectifying a woman or a girl can cause an increased feeling of anxiety or self-awareness in her, thus affecting her mental health. [5] As a result of this objectification, the target adopts the status that society has given to her as her primary view of herself. In their words: "Perhaps the most profound and pervasive of these experiences is the disruption in the flow of consciousness that results as many girls and women internalize the culture's practices of objectification and habitually monitor their bodies' appearance." [5]

The pressure of this external perspective can lead to body monitoring and obsessive eating patterns, eventually resulting in feelings of shame or anxiety. According to Fredrickson and Roberts, newer waves of feminists and scholars have recontextualized the female body in a sociocultural perspective, emphasizing its sociocultural representation over its biological role. They argue that the one conceptualization should not overshadow the other, as both combine to form the social construction of female body image.

Intersectionality and transgender experiences

Sexual objectification experiences can vary according to an individual's intersectional identity markers. [6] Utilizing an intersectional approach can deepen the understandings of objectification constructs pertaining to transgender identities. [7] Transgender individuals experience unique challenges during the interpretation of their identity. [7]

Mirella Flores argues that prior explorations into the topic of objectification have been primarily focused on the experiences of cisgender people. [6] Transgender individuals have been excluded from the discourse of objectification as their expressed gender has been historically invalidated. [6] For example, the traditional heteronormativity displayed in the field of psychology has previously enabled the conceptualization of gender non-conformity as a mental disorder. [8] Furthermore, representations of transgender individuals in the media have portrayed them as comic relief, perpetuating transphobia, and further stigmatizing transgender individuals. [9] Sexual orientation standards are inserted into social representations of gender as either masculine or feminine and this gender binary has been propagated through the media, peers, family, and other socio-cultural channels. [10] Through objectification and social representation, exaggerated body image ideals associated with masculinity and femininity encourage the objectification of one's body in order to adhere to these socio-cultural appearance ideals. [11] Although the theory of objectification was originally used to explain how the female body is reduced to its appearance, it can be used to analyze how transgender individuals approximate these ideals to be consistent with their gender. [11]

The low level of social acceptance of transgender individuals provokes devaluation and stigmatization. [12] Transgender individuals may internalize societal appearance ideals through body monitoring and comparison in order to legitimize their gender identity. [11] Some transgender individuals feel as if they must adopt the binary body image and act towards it in order to fit into societal standards. [13] Objectification ignores gender identity and categorizes individuals based on the ideal expression of gender which affects transitioned men and transitioned women. [14] Objectification becomes a problem and solution for individuals attempting to affirm their gender identity and expression through social recognition. [15] The ideal male physical attractiveness includes the portrayal of muscle and robustness and transgender men can attempt to conform to the standard through compulsive exercise and steroid injection. [14] Transgender women experience similar objectification as cisgender women do according to the reduction of one's self to a mere hypersexualized body [14] Transgender individuals may attempt to affirm their gender identity through illegal practices such as using silicone injections that eventually results in harmful health consequences [15] Furthermore, transgender individuals may seek gender affirmation through sex work, increasing the risk of sexually transmitted diseases. [15] The discrepancy of appearance (e.g., height and body structure) may impede transgender individuals' alignment with their gender identity and they do not feel as if they fit the social standards even after medical interventions. [14] Transgender individuals may internalize the negative stereotypes perpetuated through sexual objectification such as "transgender prostitute" which has been found to induce stereotype affirming behaviors. [12] Internalization of negative stereotypes have been linked to low self-esteem, devaluation, feelings of worthlessness and in the worst case, suicide. [12]

See also

Related Research Articles

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<span class="mw-page-title-main">Sexual objectification</span> Treating a person primarily as a sexual object

Sexual objectification is the act of treating a person solely as an object of sexual desire. Objectification more broadly means treating a person as a commodity or an object without regard to their personality or dignity. Objectification is most commonly examined at the level of a society, but can also refer to the behavior of individuals and is a type of dehumanization.

In social justice theory, internalized oppression is a recognized understanding in which an oppressed group accepts the methods and incorporates the oppressive message of the oppressing group against their own best interest. Rosenwasser (2002) defines it as believing, adopting, accepting, and incorporating the negative beliefs provided by the oppressor as the truth.

Gender expression, or gender presentation, is a person's behavior, mannerisms, and appearance that are socially associated with gender, namely femininity or masculinity. Gender expression can also be defined as the external manifestation of one's gender identity through behavior, clothing, hairstyles, voice, or body characteristics. Typically, a person's gender expression is thought of in terms of masculinity and femininity, but an individual's gender expression may incorporate both feminine and masculine traits, or neither. A person's gender expression may or may not match their assigned sex at birth. This includes gender roles, and accordingly relies on cultural stereotypes about gender. It is distinct from gender identity.

Self-objectification is when people view themselves as objects for use instead of as human beings. Self-objectification is a result of objectification, and is commonly discussed in the topic of sex and gender. Both men and women struggle with self-objectification, but it is most commonly seen among women. According to Calogero, self-objectification explains the psychological process by which women internalise people's objectification of their bodies, resulting in them constantly criticizing their own bodies.

<span class="mw-page-title-main">Attraction to transgender people</span> Romantic or sexual attraction to transgender people

Sexual attraction to transgender people has been the subject of scientific study and social commentary. Psychologists have researched sexual attraction toward trans women, trans men, cross dressers, non-binary people, and a combination of these. Publications in the field of transgender studies have investigated the attraction transgender individuals can feel for each other. The people who feel this attraction to transgender people name their attraction in different ways.

<i>Female Chauvinist Pigs</i> Book by Ariel Levy

Female Chauvinist Pigs: Women and the Rise of Raunch Culture is a 2005 book by Ariel Levy that critiques the highly sexualized American culture in which women are objectified, objectify one another, and are encouraged to objectify themselves. Levy refers to this as "raunch culture".

<span class="mw-page-title-main">Transgender sexuality</span> Sexuality of transgender people

Sexuality in transgender individuals encompasses all the issues of sexuality of other groups, including establishing a sexual identity, learning to deal with one's sexual needs, and finding a partner, but may be complicated by issues of gender dysphoria, side effects of surgery, physiological and emotional effects of hormone replacement therapy, psychological aspects of expressing sexuality after medical transition, or social aspects of expressing their gender.

<span class="mw-page-title-main">Questioning (sexuality and gender)</span> Process of self-exploration

The questioning of one's sexual orientation, sexual identity, gender, or all three is a process of exploration by people who may be unsure, still exploring, or concerned about applying a social label to themselves for various reasons. The letter "Q" is sometimes added to the end of the acronym LGBT ; the "Q" can refer to either queer or questioning.

<span class="mw-page-title-main">Gaze</span> Awareness and perception of others

In critical theory, philosophy, sociology, and psychoanalysis, the gaze, in the figurative sense, is an individual's awareness and perception of other individuals, other groups, or oneself. The concept and the social applications of the gaze have been defined and explained by existentialist and phenomenologist philosophers. Jean-Paul Sartre described the gaze in Being and Nothingness (1943). Michel Foucault, in Discipline and Punish: The Birth of the Prison (1975), developed the concept of the gaze to illustrate the dynamics of socio-political power relations and the social dynamics of society's mechanisms of discipline. Jacques Derrida, in The Animal That Therefore I Am (1997), elaborated upon the inter-species relations that exist among human beings and other animals, which are established by way of the gaze.

<span class="mw-page-title-main">Transsexual</span> People experiencing a gender identity inconsistent with their assigned sex

A transsexual person is someone who experiences a gender identity that is inconsistent with their assigned sex, and desires to permanently transition to the sex or gender with which they identify, usually seeking medical assistance to help them align their body with their identified sex or gender.

Gendered sexuality is the way in which gender and sexuality are often viewed as likened constructs, whereby the role of gender in an individual's life is informed by and impacts others' perceptions of their sexuality. For example, both the male and female genders are subject to assumptions of heterosexuality. If a man were to behave in feminine ways, his heterosexuality would be doubted, and individuals may assume that he is gay.

The exploitation of women in mass media is the use or portrayal of women in mass media such as television, film, music, and advertising as objects or sexual beings, in order to increase the appeal of media or a product to the detriment of the women being portrayed, and women in society. This process includes the presentation of women as sexual objects and the setting of feminine beauty ideals that women are expected to reflect. Sexual exploitation of women in the media dates back to 19th century Paris, in which ballerinas were exposed to harassment and objectification. The most often criticized aspect of the use of women in mass media is sexual objectification, but dismemberment can be a part of the objectification as well. The exploitation of women in mass media has been criticized by feminists and other advocates of women's rights, and is a topic of discussion in feminist studies and other fields of scholarship.

Transgender hormone therapy, also called hormone replacement therapy (HRT) or gender-affirming hormone therapy (GAHT), is a form of hormone therapy in which sex hormones and other hormonal medications are administered to transgender or gender nonconforming individuals for the purpose of more closely aligning their secondary sexual characteristics with their gender identity. This form of hormone therapy is given as one of two types, based on whether the goal of treatment is masculinization or feminization:

Internalized sexism is a form of sexist behavior and attitudes enacted by women toward themselves or other women and girls. Internalized sexism is a form of internalized oppression, which "consists of oppressive practices that continue to make the rounds even when members of the oppressor group are not present." Internalized sexism can have a range of effects on women and girls such as problems with mental health and body image. Modes of internalization of sexism include early childhood inculturation and consumption of media, especially of celebrity and entertainment news.

Gender plays a role in mass media and is represented within media platforms. These platforms are not limited to film, radio, television, advertisement, social media, and video games. Initiatives and resources exist to promote gender equality and reinforce women's empowerment in the media industry and representations. For example, UNESCO, in cooperation with the International Federation of Journalists, elaborated the Gender-sensitive Indicators for Media contributing to gender equality and women's empowerment in all forms of media.

Transgender health care includes the prevention, diagnosis and treatment of physical and mental health conditions for transgender individuals. A major component of transgender health care is gender-affirming care, the medical aspect of gender transition. Questions implicated in transgender health care include gender variance, sex reassignment therapy, health risks, and access to healthcare for trans people in different countries around the world. Gender affirming health care can include psychological, medical, physical, and social behavioral care. The purpose of gender affirming care is to help a transgender individual conform to their desired gender identity.

<span class="mw-page-title-main">Male gaze</span> Concept in feminist theory

In feminist theory, the male gaze is the act of depicting women and the world in the visual arts and in literature from a masculine, heterosexual perspective that presents and represents women as sexual objects for the pleasure of the heterosexual male viewer. In the visual and aesthetic presentations of narrative cinema, the male gaze has three perspectives: that of the man behind the camera, that of the male characters within the film's cinematic representations; and that of the spectator gazing at the image.

<span class="mw-page-title-main">Sexual assault of LGBT persons</span>

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Cisnormativity or cissexual assumption is the assumption that everyone is, or ought to be, cisgender. The term can further refer to a wider range of presumptions about gender assignment, such as the presumption of a gender binary, or expectations of conformity to gender roles even when transgender identities are otherwise acknowledged. Cisnormativity is a form of cisgenderism, an ideology which promotes various normative ideas about gender, to the invalidation of individuals' own gender identities, analogous to heterosexism or ableism.

References

  1. 1 2 3 4 Nussbaum, Martha C. (1995). "Objectification". Philosophy & Public Affairs . 24 (4): 249–291. doi:10.1111/j.1088-4963.1995.tb00032.x. JSTOR   2961930.
  2. ↑ Langton, Rae Helen (2009). Sexual Solipsism: Philosophical Essays on Pornography and Objectification (1st ed.). Oxford: Oxford University Press. pp. 228–229. ISBN   978-0199551453.
  3. ↑ Papadaki, Evangelia (1 August 2007). "Sexual Objectification". From Kant to Contemporary Feminism. 6 (3): 49–68. doi:10.1057/palgrave.cpt.9300282. S2CID   144197352.
  4. 1 2 3 Cohen, Rachel; Newton-John, Toby; Slater, Amy (February 2018). "'Selfie'-objectification: The role of selfies in self-objectification and disordered eating in young women". Computers in Human Behavior. 79: 68–74. doi:10.1016/j.chb.2017.10.027.
  5. 1 2 Fredrickson, B.L. & Roberts, T.A. (1997). "Objectification theory: Toward understanding women's lived experiences and mental health risks". Psychology of Women Quarterly , 21 (2), 173–206.
  6. 1 2 3 Flores, Mirella J.; Watson, Laurel B.; Allen, Luke R.; Ford, Mudiwa; Serpe, Christine R.; Choo, Ping Ying; Farrell, Michelle (April 2018). "Transgender people of color's experiences of sexual objectification: Locating sexual objectification within a matrix of domination". Journal of Counseling Psychology. 65 (3): 308–323. doi:10.1037/cou0000279. ISSN   1939-2168. PMID   29672081. S2CID   5002128.
  7. 1 2 Paisley, Varina; Tayar, Mark (2016-04-11). "Lesbian, gay, bisexual and transgender (LGBT) expatriates: an intersectionality perspective". The International Journal of Human Resource Management. 27 (7): 766–780. doi:10.1080/09585192.2015.1111249. ISSN   0958-5192. S2CID   154433491.
  8. ↑ Lev, Arlene Istar (September 2013). "Gender Dysphoria: Two Steps Forward, One Step Back". Clinical Social Work Journal. 41 (3): 288–296. doi:10.1007/s10615-013-0447-0. ISSN   0091-1674. S2CID   144556484.
  9. ↑ Rood, Brian A.; Reisner, Sari L.; Puckett, Jae A.; Surace, Francisco I.; Berman, Ariel K.; Pantalone, David W. (2017-10-02). "Internalized transphobia: Exploring perceptions of social messages in transgender and gender-nonconforming adults". International Journal of Transgenderism. 18 (4): 411–426. doi:10.1080/15532739.2017.1329048. ISSN   1553-2739. S2CID   148773063.
  10. ↑ Baptista, Maria Manuel Rocha; Himmel, Rita Ilse Pinto de Loureiro (September 2016). "'For Fun': (De) Humanizing Gisberta—The Violence of Binary Gender Social Representation". Sexuality & Culture. 20 (3): 639–656. doi:10.1007/s12119-016-9350-5. ISSN   1095-5143. S2CID   147914363.
  11. 1 2 3 Strübel, Jessica; Sabik, Natalie J.; Tylka, Tracy L. (2020-12-01). "Body image and depressive symptoms among transgender and cisgender adults: Examining a model integrating the tripartite influence model and objectification theory". Body Image. 35: 53–62. doi:10.1016/j.bodyim.2020.08.004. ISSN   1740-1445. PMID   32846389. S2CID   221347929.
  12. 1 2 3 Kosenko, Kami A. (2010-03-24). "Contextual Influences on Sexual Risk-Taking in the Transgender Community". The Journal of Sex Research. 48 (2–3): 285–296. doi:10.1080/00224491003721686. ISSN   0022-4499. PMID   20336575. S2CID   36872801.
  13. ↑ Brewster, Melanie E.; Velez, Brandon L.; Breslow, Aaron S.; Geiger, Elizabeth F. (March 2019). "Unpacking body image concerns and disordered eating for transgender women: The roles of sexual objectification and minority stress". Journal of Counseling Psychology. 66 (2): 131–142. doi:10.1037/cou0000333. ISSN   1939-2168. PMID   30702325. S2CID   73413917.
  14. 1 2 3 4 Velez, Brandon L.; Breslow, Aaron S.; Brewster, Melanie E.; Cox, Robert; Foster, Aasha B. (October 2016). "Building a pantheoretical model of dehumanization with transgender men: Integrating objectification and minority stress theories". Journal of Counseling Psychology. 63 (5): 497–508. doi:10.1037/cou0000136. ISSN   1939-2168. PMID   27045449.
  15. 1 2 3 Sevelius, Jae M. (2012-09-30). "Gender Affirmation: A Framework for Conceptualizing Risk Behavior Among Transgender Women of Color". Sex Roles. 68 (11–12): 675–689. doi:10.1007/s11199-012-0216-5. ISSN   0360-0025. PMC   3667985 . PMID   23729971.
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