User:Laylaelq/sandbox

[to my peer reviewer]

I plan on making a variety of changes to the Judith Butler page as of right now. Some include more concrete additions of omitted information (gaps in literature and reasoning), whereas in other spaces, some of it is just editing for clarity and accessibility to the topic (Wiki IS a space for all, after all). For example, sections like "Personal Life" and "Early Life and Education," as well as the ones on her political beliefs and philosophical reception, require more explanation and fleshing out of details; whereas others need things cut back. For the former, I am adding bits of information gathered throughout interviews done with news outlets (which in essence are not academic but I believe they provide needed insight into the idea and person of Judith Butler) and other miscellaneous articles (I don't think I can get Judith Butler's personal life information from a scholarly journal). If one could give me any pointers on how to tie in my scholarly information, especially within the "Reception" section and sections on political thought, that would be immensely helpful.

In addition to what has been outlined previously, I am also taking on the more independent task of translating from the English Judith Butler page and adding the much needed information in Portuguese to her Portuguese page, as it is very lacking.

Outside of addressing lack in information and translation, I will also be reorganizing some sections, too, for the sake of clarity and objectivity. There are many places throughout the article where I find redundancies and non-congruent sentences when placed in context of the full article. Sometimes some sections are simply too long, and veer off from the proposed subsection heading topic. I aim to tighten these up to make for a more fully cohesive article.

Proposed Edits in English Wiki Article (in bold + italics)

 * “Personal Life” and “Early Life and Education” sections
 * Proposed change to ELE: “She now also holds a position of Hannah Arendt Chair and Professor of Philosophy at The European Graduate School / EGS in Switzerland.”
 * source: https://egs.edu/faculty/judith-butler/bibliography
 * Proposed change to PL:
 * Add religious beliefs
 * "Now, reflecting on her religious beliefs, Butler claims she does not hold steadfast to Judaism, especially in consideration of the proposed relation to the Jewish-Israeli state and her political opinions concerning Israel's occupation of Palestine." 
 * Israel-Palestine conflict and Zionism
 * Portuguese page contributions
 * [I am planning on translating much of what is on the English page and adding it to the Portuguese version, as there is much of nothing on there right now.]

“Reception” section: total re-organization
[I divided the modes of reception and re-formatted the original text]

Positive Reception
Butler's work has been influential in feminist and queer theory, cultural studies, and continental philosophy.[46] Yet her contribution to a range of other disciplines—such as psychoanalysis, literary, film, and performance studies as well as visual arts—has also been significant.[4] Her theory of gender performativity as well as her conception of "critically queer" have not only transformed understandings of gender and queer identity in the academic world, but have shaped and mobilized various kinds of political activism, particularly queer activism, across the globe.[46] [47] [48] [49]

Some academics and political activists maintain that Butler's radical departure from the sex/gender dichotomy and her non-essentialist conception of gender—along with her insistence that power helps form the subject—revolutionized feminist and queer praxis, thought, and studies.[53] Darin Barney of McGill University writes that:"Butler's work on gender, sex, sexuality, queerness, feminism, bodies, political speech and ethics has changed the way scholars all over the world think, talk and write about identity, subjectivity, power and politics. It has also changed the lives of countless people whose bodies, genders, sexualities and desires have made them subject to violence, exclusion and oppression.[54]"

Criticism
Butler's work has also entered into contemporary debates on the teaching of gender, gay parenting, and the depathologization of transgender people.[50] Before election to the papacy, Pope Benedict XVI wrote several pages challenging Butler's arguments on gender.[51] In several countries, Butler became the symbol of the destruction of traditional gender roles for reactionary movements. This was particularly the case in France during the anti-gay marriage protests;Bruno Perreau has shown that Butler was literally depicted as an "antichrist", both because of her gender and her Jewish identity, the fear of minority politics and critical studies being expressed through fantasies of a corrupted body.[52]

In the academic sphere, other scholars have also been more critical. In 1998, Denis Dutton's journal Philosophy and Literature awarded Butler first prize in its fourth annual "Bad Writing Competition", which set out to "celebrate bad writing from the most stylistically lamentable passages found in scholarly books and articles."[55] Her unwitting entry, which ran in a 1997 issue of the scholarly journal Diacritics, ran thus:"The move from a structuralist account in which capital is understood to structure social relations in relatively homologous ways to a view of hegemony in which power relations are subject to repetition, convergence, and rearticulation brought the question of temporality into the thinking of structure, and marked a shift from a form of Althusserian theory that takes structural totalities as theoretical objects to one in which the insights into the contingent possibility of structure inaugurate a renewed conception of hegemony as bound up with the contingent sites and strategies of the rearticulation of power.[55]"Some critics have accused Butler of elitism due to her difficult prose style, while others claim that she reduces gender to "discourse" or promotes a form of gender voluntarism. Susan Bordo, for example, has argued that Butler reduces gender to language and has contended that the body is a major part of gender, in opposition to Butler's conception of gender as performance.[56] A particularly vocal critic has been feminist Martha Nussbaum, who has argued that Butler misreads J. L. Austin's idea of performative utterance, makes erroneous legal claims, forecloses an essential site of resistance by repudiating pre-cultural agency, and provides no normative ethical theory to direct the subversive performances that Butler endorses.[57] Finally, Nancy Fraser's critique of Butler was part of a famous exchange between the two theorists. Fraser has suggested that Butler's focus on performativity distances her from "everyday ways of talking and thinking about ourselves. ... Why should we use such a self-distancing idiom?"[58] Butler responded to criticisms of her prose in the preface to her 1999 book, Gender Trouble.<sup id="cite_ref-interview2001_59-0" class="reference">[59]

More recently, several critics—most prominently, Viviane Namaste<sup id="cite_ref-60" class="reference">[60] —have criticised Judith Butler's Undoing Gender for under-emphasizing the intersectional aspects of gender-based violence. For example, Timothy Laurie notes that Butler's use of phrases like "gender politics" and "gender violence" in relation to assaults on transgender individuals in the United States can "[scour] a landscape filled with class and labour relations, racialised urban stratification, and complex interactions between sexual identity, sexual practices and sex work", and produce instead "a clean surface on which struggles over 'the human' are imagined to play out".<sup id="cite_ref-61" class="reference">[61] Nevertheless, both Namaste and Laurie acknowledge the enduring importance of Butler's critical contributions to the study of gender identities.<sup class="noprint Inline-Template Template-Fact">[citation needed]

German feminist Alice Schwarzer speaks of Butler's "radical intellectual games" that would not change how society classifies and treats a woman; thus, by eliminating female and male identity Butler would have abolished the discourse about sexism in the queer community. Schwarzer also accuses Butler of remaining silent about the oppression of women and homosexuals in the Islamic world, while readily exercising her right to same-sex-marriage in the United States; instead, Butler would sweepingly defend Islam, including Islamism, from critics.<sup id="cite_ref-62" class="reference">[62]

Adorno Prize affair [edit]
When Butler received the 2012 Adorno Prize, the prize committee came under attack from Israel's Ambassador to Germany Yakov Hadas-Handelsman; the director of the Simon Wiesenthal Center office in Jerusalem, Efraim Zuroff;[68] and the German Central Council of Jews. They were upset at Butler's selection because of her remarks about Israel and specifically her "calls for a boycott against Israel".[69] Butler responded saying that "she did not take attacks from German Jewish leaders personally".[70] Rather, she wrote, the attacks are "directed against everyone who is critical against Israel and its current policies".[71]

In a letter to the Mondoweiss website, Butler asserted that she developed strong ethical views on the basis of Jewish philosophical thought and that it is "blatantly untrue, absurd, and painful for anyone to argue that those who formulate a criticism of the State of Israel is anti-Semitic or, if Jewish, self-hating".[67]

The sentiment she holds here becomes the fundamental message of her 2013 book, Parting Ways: Jewishness and the Critique of Zionism, in which she pulls from ideologies of Edward Said and other prominent philosophical thinkers to form a critique on political Zionism through a nuanced look at Palestinian dispossession and state violence, as well as articulating Judaism's role within such notions and disputing the idea of an aforementioned Jewish self-hatred in the critique of Israeli Zionism. 


 * Blurb on “Publications” is redundant and irrelevant—plan to fix it
 * All of Butler's books have been translated into numerous languages; Gender Trouble, alone, has been translated into twenty-seven different languages. In addition, she has co-authored and edited over a dozen volumes—the most recent of which is Dispossession: The Performative in the Political (2013), coauthored with Athena Athanasiou. Over the years she has also published many influential essays, interviews, and public presentations. [I cut many redundant and unnecessary sentences here.] The following is a partial list of Butler's publications.
 * Intro blurb improvements and rephrasing
 * Judith Pamela Butler<sup id="cite_ref-Duignan_2018_2-0" class="reference">[2] (born 1956) is an American philosopher and gender theorist whose work has influenced political philosophy, ethics, and the fields of third-wave feminist, queer,<sup id="cite_ref-3" class="reference">[3] and literary theory.<sup id="cite_ref-kearns_4-0" class="reference">[4] Since 1993, she has taught at the University of California, Berkeley, where she is now Maxine Elliot Professor in the Department of Comparative Literature and the Program of Critical Theory. [She is also the Hannah Arendt Chair at the European Graduate School.<sup id="cite_ref-5" class="reference">[5]  ]  Butler is best known for her books Gender Trouble: Feminism and the Subversion of Identity (1990) and Bodies That Matter: On the Discursive Limits of Sex (1993), in which she challenges conventional notions of gender [challenges the conventions of the gender binary] and develops her theory of gender performativity. This theory has had a major influence on feminist and queer scholarship.<sup id="cite_ref-6" class="reference">[6] Her works are often studied in film studies courses emphasizing  gender studies and performativity in discourse.  Butler has supported lesbian and gay rights movements and has spoken out on many contemporary political issues.<sup id="cite_ref-mcgill_7-0" class="reference">[7] In particular, she is a vocal critic of Zionism, Israeli politics,<sup id="cite_ref-8" class="reference">[8] and its effect on the Israeli–Palestinian conflict [and uses her widespread academic platform to speak freely on such issues].

Edits de Português (in bold + italics)
EDIT PROPOSAL PLAN FOR PORTUGUESE EDITS:


 * add alternative occupations under title photo for nuance and expansion of scope
 * ocupação: filósofa, ativista, professor
 * add currently nonexistent entire section of Activism on Butler's activist work
 * expand upon Prizes/Awards section
 * expand upon Prizes/Awards section

Ativismo
'Muito do ativismo político inicial de Butler centrou-se em torno de questões queer e feministas, e ela serviu, por um período de tempo, como presidente do conselho da Comissão Internacional de Direitos Humanos de Gays e Lésbicas [63]. Ao longo dos anos, ela tem sido particularmente ativa nos direitos de gays e lésbicas, movimentos feministas e anti-guerra. [7] Ela também escreveu e falou sobre questões que vão desde ação afirmativa e casamento gay até as guerras no Iraque e no Afeganistão, e os prisioneiros detidos na Baía de Guantánamo. Mais recentemente, ela tem estado ativa no movimento Occupy e expressou publicamente apoio a uma versão da campanha de 2005 contra BDS (Boicote, Desinvestimento e Sanções) contra Israel.'

'Em 7 de setembro de 2006, Butler participou de um teach-in organizado pelo corpo docente contra a Guerra do Líbano em 2006 na Universidade da Califórnia, em Berkeley. [64] Outro momento amplamente divulgado ocorreu em junho de 2010, quando Butler recusou o prêmio Civil Courage Award (Zivilcouragepreis) do Christopher Street Day (CSD) em Berlim, Alemanha, na cerimônia de premiação. Ela citou comentários racistas por parte dos organizadores e um fracasso geral das organizações de CSD em se distanciar do racismo em geral e de desculpas anti-muçulmanas para a guerra mais especificamente. Criticando o comercialismo do evento, ela passou a nomear vários grupos que ela elogiou como opositores mais fortes da "homofobia, transfobia, sexismo, racismo e militarismo". [65]'

'Em outubro de 2011, Butler participou do Occupy Wall Street e, em referência aos pedidos de esclarecimento das demandas dos manifestantes, ela disse:   As pessoas perguntaram, então quais são as exigências? Quais são as exigências que todas essas pessoas estão fazendo? Ou eles dizem que não há exigências e isso deixa seus críticos confusos, ou eles dizem que as demandas por igualdade social e justiça econômica são exigências impossíveis. E as exigências impossíveis, dizem, não são práticas. Se a esperança é uma exigência impossível, então exigimos o impossível - que o direito a abrigo, comida e emprego são exigências impossíveis, então exigimos o impossível. Se é impossível exigir que aqueles que lucram com a recessão redistribuam sua riqueza e cessem sua ganância, então sim, exigimos o impossível. [66]  Agora ela é membro executiva da FFIPP - Rede Educacional pelos Direitos Humanos em Israel / Palestina. [67] Ela também é membro do conselho consultivo da Jewish Voice for Peace. [67]'

Premiações:

 * Doutoramento, honoris causa, Universidade de Guadalajara, México (2018)
 * Doutoramento em Letras, honoris causa, Universidade de Belgrado (2018) 
 * Doutorado em Letras, honoris causa, Universidade de Friburgo (2014) 
 * Doutorado em Letras, honoris causa, Universidade de St. Andrews (2013) 
 * Doutorado em Letras, honoris causa, Universidade McGill (2013) 
 * Theodor W. Adorno Award[87] (2012)
 * Mellon Award por suas contribuições exemplares para a erudição nas humanidades (2008)  
 * Eleita membro da American Philosophical Society (2007)
 * Brudner Prize em Yale (2004)
 * Associação de Guggenheim (1990)