Ok, overview do caso Madonna:
(...)I will offer that what Madonna and others like her represent is some of feminism's possibilities. For instance, Madonna can choose to be single and a single mother and she can choose to be sexy - these are choices for her, but for previous generations they were looked down upon or they were assumed, therefore, feminism needed to expose that inequity. And remember that feminism isn't so much about what choice we make, but the freedom to make those choices. In Madonna's case they means that some people might not agree with choices she has made, but she had the freedom to make them and she didn't hurt anyone in the process of making them.(...)
http://www.feminist.com/askamy/feminism/fem185.html
Muita gente não vai por essa linha, porém. As velhinhas, principalmente. Fala-se muito hoje em dia de "pós-feminismo", no primeiro mundo. Isso não é coisa que faça muito sentido para as brasileiras com 8 filhos que apanham do marido e não conseguem emprego.
Mas entre as moças mais "cosmopolitas", a questão da ESCOLHA é uma coisa muito forte: a mulher TEM que poder escolher casar e ter filhos e ser dona-de-casa; senão o feminismo perde seu sentido libertário e igualitário, e vira doutrina comunistóide burra. Assim, a Madonna acaba, entre os "leigos" haha, um ícone dessa escolha consciente pela "feminilidade".
Eu não diria bem isso, sendo fã da velha guarda e tendo lido mais teóricos que devia: falaria mais da confusão dos papéis sexuais, de identidade de gênero como construção... e de como esse tipo de esquizofrenia é DA HORA
Vou recomendar pra Gui o theory.org.uk, que inlusive tem seções sobre papéis de gênero e transexualidade e tudo o mais. E um artigo sobre a MAdonna e a queer theory que é ótimo: http://www.theory.org.uk/madonna.htm. Trechinho In this postmodern feminist text, which is credited with introducing 'queer theory' to the world, Butler critiques identity-based politics as the method for female emancipation, claiming that presenting 'women' as a coherent group performs 'an unwitting regulation and reification of [binary] gender relations' (1999:9). She exposes and derationalizes the social power systems that construct the norms regarding the 'natural' gender identities of men and women, the 'logic' of heterosexuality, and the idea of a pre-discursive core gender identity, through which women are subordinated, and homosexuals, cross-dressers, and those others who are located beyond the 'imaginable domain of gender', are marginalised (ibid:13). Butler suggests that 'subversive' identities demonstrating the constructedness of sex-gender-desire continuity will work to destroy its normative status, thus allowing all 'cultural configurations of sex and gender [to] proliferate' and become intelligible (i.e. not deviant) (ibid:190). In that Madonna parodies traditional female stereotypes and adopts at her will identities that 'contradict' herself as a heterosexual female, Butler's idea of the ability for a 'variable construction of identity' (ibid:9) beyond traditional binary constructions is exposed. Further therefore, people are not restricted to (in addition to 'traditional' gender identities) the empowered female, gay and lesbian; in true queer theory style, 'one could participate in a range of identities - such as the lesbian heterosexual, a heterosexual lesbian, a male lesbian, a female gay man, or even a feminist sex-radical' (Schwichtenberg 1993:141). Indeed, Madonna has demonstrated such fluidity and ambiguity through her sexual political work - notably in the music videos for Vogue, Erotica and Justify My Love, her film Truth or Dare: In Bed With Madonna, and her book Sex.
The strong connection between Madonna and Gender Trouble is not one that has gone unnoticed; a number of writers on popular culture, queer politics and feminism have given it much consideration (see for example Kaplan 1993, Schwichtenberg 1993 and Skeggs 1993). Within such discussions - and others in 'Madonna Studies' - however, there is evidence suggestive of a limit on the extent to which Madonna can be seen to epitomise Butler's arguments. Moreover, she can be seen to contradict the aim of subversive politics, despite her public support of gay rights, her AIDS charity work and her 'flirtations' with lesbianism (Robertson 1996:119). Hence critics have started to ask: "Is Madonna a glamorized fuckdoll or the queen of parodic critique?" (ibid:118).
É mais ou menos isso. Quero dormir. Continuem aí, eu volto amanhã.
Tópico: Ortodoxos russos querem furar pescoço da Madona, diz estudo (Lida 1728 vezes)