Pratique du Shadowing: Judith Butler on Gender - Apprendre l'anglais à l'oral avec la vidéo
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107 phrases
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Who is afraid of gender?
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In some sense, all of us are.
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If we think of gender as a set of norms that communicate expectations about how we should emerge in the world,
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what bodily form we should take, and how we are to comport ourselves,
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then there is good reason to worry that one will fail at the task required.
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Who sets the rules and what freedom is there to change them?
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I am Judith Butler, distinguished professor in the graduate school at the University of California, Berkeley, and the author of Who's Afraid of Gender,
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published by Alan Lane in the UK.
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Gender, conceived as a normative organization of social reality,
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is also communicated as a set of demands or expectations with the understanding
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that certain very painful consequences may follow if one fails to conform.
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Thus, some might fear gender as one would fear any set of norms and possible punishments.
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But there is something intimate about gender.
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It is a way bodies are organized, but also a way they conduct themselves in relation to one another.
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It is this body, after all, material and singular, that is at once socially formed and acting with,
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against, or beyond those norms.
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Yet others, doubtless mindful of this intimate terrain, wish for a set structure, one that does not change in time,
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an identity fixed either by natural or symbolic law or by the state itself.
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They fear the variability of gender, not only the different ways that men and women now act,
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but the apparent fact that the categories change meaning in time, that those assigned female at birth can become men,
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that those assigned male at birth can become women, that intersex people are demanding recognition for their embodied lives,
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and that some people live outside the binary categories of man and woman, either in new categories or in the interstices among them.
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Those who are unsettled by the variability of gender,
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its different configurations are especially vulnerable to those politicians who insist that gender is an ideology and,
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together with other forms of wokeism, are responsible for the destruction of the family, civilization, man, or national cultures.
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The anti -gender political discourse heightens the ordinary anxiety that people have about gender,
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associating and conflating that anxiety with a generalized fear about the future of the world itself,
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its climate, the increasing precarity of work, the intensification of wealth among the very few, the open -ended character of brutal wars,
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the challenges to the homogeneity of national and local cultures posed by migration and displacement.
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There are many reasons to fear, but gender is not the cause of any of those conditions
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that have given rise to a generalized concern about the future of the world.
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In my book, Who's Afraid of Gender?, I track the history of the anti -gender ideology movement from
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its inception at Vatican conferences in the 1990s through its appropriation and reformulation in Latin America and Eastern Europe.
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I respond to many of the criticisms leveled against gender,
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including those that characterize gender as a made -up construct that denies the materiality of the body,
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as an imperialist concept imposed upon local cultures of the global
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South, as a doctrine that has the force to destroy the family, man, civilization, and the natural order,
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as a form of indoctrination or seduction harmful for children, as a denial of biology or biological difference.
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In addition to refuting these charges with arguments and evidence,
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I propose that gender has become a phantasm that collects anxieties,
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fears, and desires that are already circulating in the general public about the future of their way of life,
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the fate of their children if they have them,
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and the general instability of economic and political I suggest that people do have reasons to fear the continuation of war,
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climate catastrophe, the increasingly destructive character of capitalism,
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systemic racism, and forcible displacement of many populations.
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Gender is not the reason for any of these instabilities, which is one reason why the defense of gender,
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as a framework for social analysis, as a field of study, as an essential part of research at all universities,
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has to provide an analysis of how gender became construed as a demonic power and destructive force.
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The defense of gender is at once the defense of open inquiry and the ideal of the university.
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Like the demonization of migrants and trans people in contemporary politics,
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gender functions as a phantasm that absorbs contemporary anxieties as it deflects from their true source.
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For instance, it is said that gender is a doctrine, like totalitarianism, or that it represents the extremes of capitalism.
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Inconsistent allegations abound, culminating in the conviction that gender is an ideology by
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which is meant a false and dogmatic set of beliefs.
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Consider, however, that gender studies as a discipline is by definition interdisciplinary,
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drawing from several paradigms, and it is defined by a set of debates
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and problematics not by statements of doctrine or settled truths.
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Instead, gender studies classrooms are often models of open debate.
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People disagree about methods, the status of theory, the need for regional ethnographies, and the relationship of the academy to social movements.
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There are, in fact, so many disparate approaches
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that most courses dedicated to introducing gender studies can hardly manage to include all the points of view that constitute the discipline.
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I belabor this point only
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because there are those who would reduce gender to a dangerous ideology
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and thus efface the complexity and richness of the framework and its many conceptual contributions to thinking about nature,
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society, power, and embodiment.
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To those who think that gender studies pedagogy is a form of indoctrination, the response must be firm.
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Gender is neither an ideology nor a form of indoctrination.
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Indeed, the critique of gender within gender studies is productive.
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If anything, it is a framework that allows us to ask, among other questions, how is the social world organized,
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through what exclusions, and with what potentials?
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The debates on such questions are open -ended.
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For those who have learned from the field, that openness is a promising value to be affirmed. For others,
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social structures should remain unchanging and based on pre -social differences
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that can be known apart from any interpretive framework or social meanings.
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Those who seek to censor books on gender
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or to close down the teaching of gender studies are themselves imposing a doctrine on research and teaching.
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In addition, shutting down open debate in public life and open inquiry in the academy does not bode well for democracy.
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And yet, this is precisely what the anti -gender ideology movement calls for.
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It is a campaign of falsification and censorship that strengthens repressive state powers.
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My book seeks to understand how the intensified opposition to gender fits within the emerging of authoritarian regimes
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that gain support through the fantasy of restoring patriarchal and heteronormative orders.
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The more that gender ideology as a phrase is discussed as if it describes something real,
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this fiction becomes part of a shared and emergent cultural understanding, or what some call a backlash.
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The complexity of feminism, sexuality, and gender studies as fields,
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and their potential to describe and understand human embodiment in its complexity is replaced by a caricature.
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But that is just one problem to be faced.
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If the only task were to dispel an increasingly prevalent mischaracterization of a field of study,
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we could simply demonstrate the different approaches to scholarship and teaching and show why, based on the evidence provided,
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the caricature fails to grasp the field of study its institutional forms, and its effects on social policy.
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The caricature of gender ideology, however, is deployed to incite fear,
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to identify gender as the cause of public anxiety about the future,
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and to promise a return to a time in which gender binarism and gender hierarchy could be assumed as unchangeable.
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Gender does not only characterize identities it is a framework for understanding a major form of power in society,
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the way it establishes separate spheres and social inequalities and exclusions. For feminists,
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gender became an important term in the 1970s through which to describe and criticize social inequalities and the persistence of masculine domination.
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They asked about the gendered division of labor, the gendering of the public sphere,
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and they help to formulate and institute public policies that seek to oppose discrimination, to establish equal treatment under the law,
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to expose gender -based violence, to delineate specific health care needs,
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and to inquire into the ways society might be transformed to support greater equality,
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justice, and freedom, the basic principles of democracy.
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Gendered frameworks have proven to be productive in ecological politics, migration studies, and anti -violence policies.
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They have been affirmed as part of the history of freedom and equality,
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not only demonstrating how and why inequalities or exclusions exist,
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but contesting discourses and policies that keep a range of people from flourishing.
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It seems important to keep our minds open to all the ways that people can flourish.
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To do that, however, we must affirm the complexity of human experience,
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including biology, rather than accept reductive accounts that take us further away from the truth.
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Vocabulaire et conseils d’expression pour cette leçon
Cette leçon d’expression orale s’appuie sur la vidéo « Judith Butler on Gender ». Les mots qui reviennent le plus souvent : gender, ideology, fear, studies, framework. Cette vidéo contient 107 phrases et 1537 mots à répéter en shadowing. La partie parlée dure 12:02. Le locuteur parle à un rythme régulier d’environ 128 mots par minute, confortable pour le shadowing. Seuls 78 % des mots font partie des 3 000 mots les plus courants en anglais, le vocabulaire est donc exigeant.
Vocabulaire clé de cette vidéo
15 mots de la vidéo à retenir, avec leur prononciation et leur sens :
| Mot | Prononciation | Sens |
|---|---|---|
| ideology nom | /aɪ.diˈɑ.lə.d͡ʒi/ | idéologie |
| anxiety nom | /æŋˈzaɪ.əti/ | anxiété, inquiétude |
| complexity nom | /kəmˈplɛk.sɪ.ti/ | complexité |
| doctrine nom | /ˈdɑk.tɹɪn/ | doctrine |
| norm nom | /nɔːm/ | norme |
| inequality nom | /ˌɪn.ɪˈkwɑ.lɪ.ti/ | inégalité |
| exclusion nom | /ɪksˈkluːʒən/ | exclusion |
| establish verbe | /ɪˈstæb.lɪʃ/ | affermir, instaurer |
| increasingly adverbe | de plus en plus | |
| equality nom | /ɪˈkwɑ.lɪ.ti/ | égalité |
| inquiry nom | /ɪnˈkwaɪ(ə)ɹi/ | enquête |
| discipline nom | /ˈdɪsəplɪn/ | discipline |
| biology nom | /baɪˈɑ.lə.d͡ʒi/ | biologie |
| productive adjectif | /pɹəˈdʌk.tɪv/ | productif |
| communicate verbe | /kəˈmjuːnɪkeɪt/ | communiquer |
Les verbes à particule que vous entendrez
| Mot | Prononciation | Sens |
|---|---|---|
| close down verbe | /kləʊzˈdaʊn/ | fermer, faire fermer |
| make up verbe | /ˌmeɪk ˈʌp/ | constituer, composer |
| shut down verbe | éteindre |
La grammaire de cette vidéo
Les structures que le locuteur utilise le plus, avec les mots exacts de la vidéo :
| Structure | Dans la vidéo |
|---|---|
| Voix passive be + participe passé — l’accent est mis sur ce qui arrive, pas sur qui le fait | is also communicated · are organized · are unsettled |
| Propositions relatives who / which + proposition — une précision sur une personne ou une chose | one that does · Those who are · instabilities, which is |
| Present perfect have/has + participe passé — une action passée qui compte encore maintenant | have given · has become · have learned |
Prononciation à surveiller
- Les sons « th »: authoritarian /əˌθɑ.ɹəˈtɛɹ.i.ən/, ethnography /ɛθˈnɑɡɹəfi/
- Les sons « sh » et « zh »: exclusion /ɪksˈkluːʒən/, establish /ɪˈstæb.lɪʃ/, migration /maɪˈɡɹeɪʃ(ə)n/, civilization /ˌsɪv.ɪ.laɪˈzeɪ.ʃən/, expectation /ˌɛk.spɛkˈteɪ.ʃən/
- Mots longs — placez bien l’accent: ideology /aɪ.diˈɑ.lə.d͡ʒi/, anxiety /æŋˈzaɪ.əti/, complexity /kəmˈplɛk.sɪ.ti/, inequality /ˌɪn.ɪˈkwɑ.lɪ.ti/, equality /ɪˈkwɑ.lɪ.ti/
Les sons difficiles pour les francophones :
- /h/ — il se souffle, il n’est pas muet: harmful /ˈhɑɹmfl̩/, hierarchy /ˈhaɪ.ə.ɹɑː(ɹ).ki/, heighten /ˈhaɪ̯.tən/, heteronormative /ˌhɛtəɹoʊˈnoɹmətɪv/, homogeneity /ˌhoʊ.mə.d͡ʒəˈniː.ə.ti/
- /tʃ/ et /dʒ/ — à ne pas adoucir en « ch » et « j »: ideology /aɪ.diˈɑ.lə.d͡ʒi/, biology /baɪˈɑ.lə.d͡ʒi/, emerge /ɪˈmɝd͡ʒ/, biological /ˌbaɪ.əˈlɑ.d͡ʒɪ.kəl/, ecological /ˌiːkəˈlɒd͡ʒɪkl̩/
- /r/ anglais — langue recourbée, sans frotter la gorge: framework /ˈfɹeɪm.wɜːk/, doctrine /ˈdɑk.tɹɪn/, inquiry /ɪnˈkwaɪ(ə)ɹi/, productive /pɹəˈdʌk.tɪv/, demonstrate /ˈdɛm.ənˌstɹeɪt/
Comment s’entraîner avec cette vidéo
- Écoutez la vidéo en entier une fois sans parler et notez les mots que vous ne connaissez pas.
- Répétez phrase par phrase à vitesse normale, en reprenant chacune jusqu’à ce que votre rythme corresponde à celui du locuteur.
- Enregistrez-vous et comparez avec l’original, en faisant attention à des mots comme ideology, anxiety, complexity.
Qu'est-ce que la technique du Shadowing ?
Le Shadowing est une technique d'apprentissage des langues fondée sur la science, développée à l'origine pour la formation des interprètes professionnels. Le principe est simple mais puissant : vous écoutez de l'anglais natif et le répétez immédiatement à voix haute — comme une ombre suivant le locuteur avec un décalage de 1 à 2 secondes. Les recherches montrent une amélioration significative de la précision de la prononciation, de l'intonation, du rythme, des liaisons, de la compréhension orale et de la fluidité.