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((short description|1990 book by Judith Butler))
((Multiple issues|
((More citations needed|find=search keyword(s)|date=December 2022))
((essay-like|date=December 2022))
))
((Infobox book
| name = Gender Trouble: Feminism and the Subversion of Identity
| image = Gender Trouble, first edition.jpg
| caption = Cover of the first edition
| author = [[Judith Butler]]
| country = United States
| language = English
| subjects = [[Feminism]], [[Philosophy]], [[Queer theory]]
| publisher = [[Routledge]]
| pub_date = 1990
| media_type = Print (hardcover and paperback)
| pages = 272 (UK paperback edition) <!--First-edition page count preferred-->
| isbn = 0-415-38955-0
| dewey = | congress = | oclc = 
| preceded_by = Subjects of Desire
| followed_by = Bodies That Matter
))
((Feminist philosophy sidebar))

'''''Gender Trouble: Feminism and the Subversion of Identity'''''((sfn|Butler|1990))((sfn|Butler|2007)) is a book by the [[post-structural feminism|post-structuralist]] gender theorist and philosopher [[Judith Butler]] in which the author argues that [[gender]] is performative, meaning that it is maintained, created or perpetuated by iterative repetitions when speaking and interacting with each other.

==Summary==
Butler criticizes one of the central assumptions of [[feminist theory]], that there exists an identity and a subject that requires representation in politics and language. For Butler, "[[men]]" and "[[woman|women]]" are categories complicated by factors such as [[Social class|class]], [[ethnicity]], and [[Human sexuality|sexuality]]. Moreover, the universality presumed by these terms parallels the assumed universality of the [[patriarchy]] and erases the particularity of [[oppression]] in distinct times and places. Butler thus eschews [[identity politics]] in favor of a new, coalitional [[feminism]] that critiques the basis of identity and [[gender]].  They ((efn| Butler uses [[she (pronoun)|she/her]] and [[singular they|they/them]] pronouns.((efn|Butler said, "Many people who were assigned 'female' at birth never felt at home with that assignment, and those people (including me) tell all of us something important about the constraints of traditional gender norms for many who fall outside its terms.  ... *Judith Butler goes by she or they."((sfn|Ferber|2020)) ))  However, Butler prefers they/them pronouns.((efn|" ' Which pronoun do I prefer?' Butler laughs ... . 'It is they', Butler says ... . It is the year 2020, and Butler outs theirself as 'they' - a truly historic moment." („ ‚Welches Pronomen bevorzuge ich?‘ Butler lachte .. . ‚Es ist they‘, sagt Butler ... . Wir haben das Jahr 2020 und Butler outet sich als ‚they‘ - ein wahrhaft historischer Moment.“)((sfn|Fischer|2020)) )) This article uses they/them pronouns for consistency.)) challenge assumptions about the distinction often made between [[sex]] and gender, according to which sex is [[biological process|biological]] while gender is culturally constructed. Butler argues that this false distinction introduces a split into the supposedly unified subject of feminism. Sexed bodies cannot signify without gender, and the apparent existence of sex prior to [[discourse]] and cultural imposition is only an effect of the functioning of gender. Sex and gender are both [[Social construction|constructed]].

Examining the work of the philosophers [[Simone de Beauvoir]] and [[Luce Irigaray]], Butler explores the relationship between power and categories of sex and gender. For de Beauvoir, women constitute a lack against which men establish their identity; for Irigaray, this [[dialectic]] belongs to a "signifying economy" that excludes the representation of women altogether because it employs [[phallocentrism|phallocentric]] language. Both assume that there exists a female "self-identical being" in need of representation, and their arguments hide the impossibility of "being" a gender at all. Butler argues instead that gender is performative: no identity exists behind the acts that supposedly "express" gender, and these acts constitute, rather than express, the illusion of the stable gender identity. If the appearance of “being” a gender is thus an effect of culturally influenced acts, then there exists no solid, universal gender: constituted through the practice of performance, the gender "woman" (like the gender "man") remains contingent and open to interpretation and "resignification". In this way, Butler provides an opening for subversive action. They call for people to trouble the categories of gender through performance.

Discussing the patriarchy, Butler notes that feminists have frequently made recourse to the supposed pre-patriarchal state of culture as a model upon which to base a new, non-oppressive society. For this reason, accounts of the original transformation of sex into gender by means of the incest taboo have proven particularly useful to feminists. Butler revisits three of the most popular: the anthropologist [[Claude Lévi-Strauss]]'s anthropological [[structuralism]], in which the [[incest taboo]] necessitates a kinship structure governed by the exchange of women; [[Joan Riviere]]'s psychoanalytic description of "womanliness as a masquerade" that hides masculine identification and therefore also conceals a desire for another woman; and [[Sigmund Freud]]'s psychoanalytic explanation of [[Mourning and Melancholia|mourning and melancholia]], in which loss prompts the ego to incorporate attributes of the lost loved one, in which [[cathexis]] becomes identification.

Butler extends these accounts of gender identification in order to emphasize the productive or performative aspects of gender. With Lévi-Strauss, they suggest that incest is "a pervasive cultural fantasy" and that the presence of the taboo generates these desires; with Riviere, they state that [[mimicry]] and masquerade form the "essence" of gender; with Freud, they assert that "gender identification is a kind of melancholia in which the sex of the prohibited object is internalized as a prohibition",((sfn|Butler|1990))((rp|63)) and therefore that "same-sexed gender identification" depends on an unresolved (but simultaneously forgotten) homosexual cathexis (with the father, not the mother, of the [[Oedipus complex|Oedipal myth]]). For Butler, "heterosexual melancholy is culturally instituted as the price of stable gender identities",((sfn|Butler|1990))((rp|70)) and for heterosexuality to remain stable, it demands the notion of homosexuality, which remains prohibited but necessarily within the bounds of culture. Finally, they point again to the productivity of the incest taboo, a law which generates and regulates approved heterosexuality and subversive homosexuality, neither of which exists before the law.

In response to the work of the psychoanalyst [[Jacques Lacan]] that posited a paternal [[The Symbolic|Symbolic order]] and a repression of the "feminine" required for language and culture, [[Julia Kristeva]] added women back into the narrative by claiming that poetic language—the "[[semiotic]]"—was a surfacing of the maternal body in writing, uncontrolled by the paternal [[logos]]. For Kristeva, poetic writing and [[maternity]] are the sole culturally permissible ways for women to return to the maternal body that bore them, and female homosexuality is an impossibility, a near [[psychosis]]. Butler criticizes Kristeva, claiming that her insistence on a "maternal" that precedes culture and on poetry as a return to the maternal body is essentialist: "Kristeva conceptualizes this maternal instinct as having an [[ontological]] status prior to the paternal law, but she fails to consider the way in which that very law might well be the cause of the very desire it is said to repress.".((sfn|Butler|1990))((rp|90)) Butler argues the notion of "maternity" as the long-lost haven for females is a social construction, and invokes [[Michel Foucault]]'s arguments in ''[[The History of Sexuality]]'' (1976) to posit that the notion that maternity precedes or defines women is itself a product of discourse.

Butler dismantles part of Foucault's critical introduction to the journals he published of [[Herculine Barbin]], an [[intersex]] person who lived in France during the 19th century and eventually committed suicide when she was forced to live as a man by the authorities. In his introduction to the journals, Foucault writes of Barbin's early days, when she was able to live her gender or "sex" as she saw fit as a "happy limbo of nonidentity."((sfn|Butler|1990))((rp|94)) Butler accuses Foucault of [[romanticism]], claiming that his proclamation of a blissful identity "prior" to cultural inscription contradicts his work in ''The History of Sexuality'', in which he posits that the idea of a "real" or "true" or "originary" sexual identity is an illusion, in other words that "sex" is not the solution to the repressive system of power but part of that system itself. Butler instead places Barbin's early days not in a "happy limbo" but along a larger trajectory, always part of a larger network of social control. They suggest finally that Foucault's surprising deviation from his ideas on repression in the introduction might be a sort of "confessional moment", or vindication of Foucault's own homosexuality of which he rarely spoke and on which he permitted himself only once to be interviewed.

Butler traces the feminist theorist [[Monique Wittig]]'s thinking about [[lesbianism]] as the one recourse to the constructed notion of sex. The notion of "sex" is always coded as female, according to Wittig, a way to designate the non-male through an absence. Women, thus reduced to "sex", cannot escape carrying sex as a burden. Wittig argues that even naming body parts as sexual creates a fictitious limitation of what body parts can be considered erogenous, socially constructing the features themselves and fragmenting what was really once "whole". Language, repeated over time, "produces reality-effects that are eventually misperceived as 'facts'.((sfn|Butler|1990))((rp|115))

Butler questions the notion that "the body" itself is a natural entity that "admits no genealogy", a usual given without explanation: "How are the contours of the body clearly marked as the taken-for-granted ground or surface upon which gender signification are inscribed, a mere facticity devoid of value, prior to significance?."((sfn|Butler|1990))((rp|129)) Building on the thinking of the anthropologist [[Mary Douglas]], outlined in her ''[[Purity and Danger]]'' (1966), Butler claims that the boundaries of the body have been drawn to instate certain taboos about limits and possibilities of exchange. Thus the hegemonic and homophobic press has read the pollution of the body that [[AIDS]] brings about as corresponding to the pollution of the homosexual's sexual activity, in particular his crossing the forbidden bodily boundary of the [[perineum]]. In other words, Butler's claim is that "the body is itself a consequence of taboos that render that body discrete by virtue of its stable boundaries."((sfn|Butler|1990))((rp|133)) Butler proposes the practice of [[drag (clothing)|drag]] as a way to destabilize the exteriority/interiority binary, finally to poke fun at the notion that there is an "original" gender, and to demonstrate playfully to the audience, through an exaggeration, that all gender is in fact scripted, rehearsed, and performed.

Butler attempts to construct a feminism (via the politics of jurido-[[discursive power]]) from which the gendered pronoun has been removed or not presumed to be a reasonable category. They claim that even the binary of subject/object, which forms the basic assumption for feminist practices—"we, 'women,' must become subjects and not objects"—is a hegemonic and artificial division. The notion of a subject is for them formed through repetition, through a "practice of signification."((sfn|Butler|1990))((rp|144)) Butler offers parody (for example, the practice of drag) as a way to destabilize and make apparent the invisible assumptions about gender identity and the inhabitability of such "ontological locales" as gender.((sfn|Butler|1990))((rp|146)) By redeploying those practices of identity and exposing as always failed the attempts to "become" one's gender, they believe that a positive, transformative politics can emerge.

==Publication history==
Routledge first published ''Gender Trouble: Feminism and the Subversion of Identity'' in 1990; other Routledge publications occurred in 1999, 2006 (Routledge Classics) and 2007.((sfn|Butler|2007))

==Reception==
''Gender Trouble'' was reviewed by Shane Phelan in ''[[Journal of Women, Politics & Policy|Women & Politics]]''.((sfn|Phelan|1992))  The work has enjoyed widespread popularity outside of traditional academic circles, even inspiring a fanzine, ''Judy!''.((sfn|MacFarquhar|1993))((sfn|Butler|1993))  Butler, in a preface to the second edition of the book, writes that they were surprised by the size of the book's audience and its eventual status as a founding text of queer theory.((sfn|Butler|2007))  Anthony Elliott writes that with the publication of ''Gender Trouble'', Butler established themself at the forefront of feminism, women's studies, lesbian and gay studies, and queer theory. According to Elliott, the core idea expounded in ''Gender Trouble'', that "gender is a kind of improvised performance, a form of theatricality that constitutes a sense of identity", came to be seen as "foundational to the project of queer theory and the advancing of dissident sexual practices during the 1990s."((sfn|Elliott|2002))((rp|150))

On November 23, 2018, the playwright [[Jordan Tannahill]] read the entirety of ''Gender Trouble'' outside the [[Hungarian Parliament Building]] in protest of Hungarian Prime Minister [[Viktor Orbán]]'s decision to revoke accreditation and funding for gender studies programs in the country.((sfn|Bence|2018))((sfn|Levente|2018))

==See also==
* [[Feminist philosophy]]
* [[Poststructuralism]]
* [[Third-wave feminism]]
* ''[[Undoing Gender]]''

==Further reading==
* ''Judith Butler: Live Theory'' by [[Vicki Kirby]]

* Butler, Judith (1993). "Bodies That Matter: On the Discursive Limits of "Sex". New York. Routledge. ISBN 9780415610155

==Notes==
((notelist))

==Citations==
((reflist))

==References==
((refbegin|2))
* ((cite news |last1=Bence |first1=Horváth |title=On Friday, a Canadian author read one of the best-known books of gender studies in front of Parliament for seven hours (Pénteken hét órán át olvasta fel a gender studies egyik legismertebb könyvét egy kanadai író a Parlament előtt) |url=https://444.hu/2018/11/24/penteken-het-oran-at-olvasta-fel-a-gender-studies-egyik-legismertebb-konyvet-egy-kanadai-iro-a-parlament-elott |work=444 |year=2018 |language=hu))
* ((cite book |last1=Butler |first1=Judith |title=Gender trouble: feminism and the subversion of identity |year=1990 |publisher=Routledge |location=New York |isbn=0415900425 |url=https://archive.org/details/gendertroublefem0000butl/mode)).
* ((cite journal |last1=Butler |first1=Judith |title=Putting the Camp Back into Campus |journal=[[Lingua Franca (magazine)|Lingua Franca]] |date=November–December 1993))
* ((cite book |last1=Butler |first1=Judith |title=Gender Trouble: Feminism and the Subversion of Identity |year=2007 |publisher=Routledge |isbn=978-0-415-38955-6 |edition=1st |url=https://www.routledge.com/Gender-Trouble-Feminism-and-the-Subversion-of-Identity/Butler/p/book/9780415389556 |language=English))
* ((cite book |last1=Elliott |first1=Anthony |title=Psychoanalytic Theory: An Introduction |year=2002 |publisher=Palgrave |page=150 |isbn=0-333-91912-2 |url=https://books.google.com/books?id=fXlDFvez-HIC&q=Psychoanalytic+Theory:+An+Introduction))
* ((cite news |last1=Ferber |first1=Alona |title=Judith Butler on the culture wars, JK Rowling and living in "anti-intellectual times" |url=https://www.newstatesman.com/long-reads/2020/09/judith-butler-culture-wars-jk-rowling-living-anti-intellectual-times |work=New Statesman |access-date=2020-09-27 |date=22 September 2020))
* ((cite news |last1=Fischer |first1=Kathryn |title=The Pronoun is free from the Body - but it is not free from Gender (Gender und Grammatik: Das Pronomen ist frei vom Körper - aber es ist nicht frei vom Geschlecht) |url=https://www.tagesspiegel.de/gesellschaft/queerspiegel/das-pronomen-ist-frei-vom-korper-aber-es-ist-nicht-frei-vom-geschlecht-4149826.html |work=Der Tagesspiegel Online |language=German |access-date=24 December 2021 |date=13 July 2020))
* ((cite news |last1=Levente |first1=Szadai |title=Problematic gender: a Canadian writer protested in front of the Parliament against the termination of the study of social gender Mèrce (Problémás nem: kanadai író tiltakozott a Parlament előtt a társadalmi nemek tanulmányának a megszüntetése ellen Mérce) |url=https://merce.hu/2018/11/24/problemas-nem-kanadai-iro-tiltakozott-a-parlament-elott-a-tarsadalmi-nemek-tanulmanyanak-a-megszuntetese-ellen/ |work=Mérce |year=2018 |language=hu))
* ((cite journal |last1=MacFarquhar |first1=Larissa |title=Putting the Camp Back into Campus |journal=[[Lingua Franca (magazine)|Lingua Franca]] |date=September–October 1993))
* ((cite journal |last1=Phelan |first1=Shane |title=Forms of Desire: Sexual Orientation and the Social Constructionist Controversy/Gender Trouble: Feminism and she Subversion of Identity/The Social Construction of Lesbianism |journal=Journal of Women, Politics & Policy |volume=12 |issue=1 |year=1992 |pages=73–78|doi=10.1080/1554477X.1992.9970633 )) ((subscription required|via=[https://www.ebsco.com EBSCO]'s Academic Search Complete))
((refend))

((Social philosophy))

[[Category:1990s LGBT literature]]
[[Category:1990 non-fiction books]]
[[Category:American non-fiction books]]
[[Category:Books by Judith Butler]]
[[Category:English-language books]]
[[Category:Feminist books]]
[[Category:Gender studies books]]
[[Category:Intersex in non-fiction]]
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