The Analysis of 'Gender Trouble' and Its Gender Performativity problem

During the time Judith Butler wrote Gender Trouble it was thought that sex and gender are different. However, Judith Butler argued that these concepts could be quite similar; this signifies her different perspective on gender. She further argues that sex is socially consisted just as gender is socially constructed.

She claims that gender is performative. She explains that if gender is performative, it is continuously subject to small changes and keeps constituting itself. Butler also argues that gender is not a costumer hat one puts on and takes off. She explains that the difference between sex and gender expected to show that biological sex does not define gender. Butler argues 'if sex and gender are radically distinct, then it does not follow that to be given sex is to become a given gender. E.g., the women need not be the cultural construction of the female body, and the man needs not to interpret male bodies. Therefore, this distinction explains that sex is as culturally constructed as fender and she decides that if that is the case, then gender and sex both are the same.

Butler further argues that gender as an objective is a natural thing which doesn't exists 'gender reality is performative' which explain that it is real only to the extent that it is performed. She further argues that gender by no means is tied to material bodily facts but is entirely social construction a fiction which is, therefore, open to change. Simon de Beauvoir argues that 'one is not born but rather becomes a woman.' By this Beauvoir does not want us to believe that no one is born with reproductive organs by it is crucial to accept that social role of woman or man comes from a collection of behaviours into which they are socialized. Further, this distinction is necessary to understand that biology does not determine our gender differences, but culture does. Furthermore, Judith Butler argues that gender becomes naturalized it is woven so tightly into the social fabric that it becomes an integral part of history she argues we do not invent these roles they are invented for us.

Butler further calls sex a cultural norm because sex is no longer seen as something which is defined by the body. Butler further questions the beliefs that gender behaviour are natural. She examines the extent to which we can understand that an individual can be said to constitute him or her the questions to what extent are our acts determined for us.