跟讀練習: Judith Butler on Gender - 通過影片學習英語口語
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107 句
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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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本課的詞彙與口語要點
這節口語課以影片“Judith Butler on Gender”為素材。 影片中反覆出現的詞有：gender, ideology, fear, studies, framework。 這段影片共有 107 個句子、1537 個單詞可供跟讀。 講話部分時長為 12:02。 說話人語速平穩，每分鐘約 128 個詞，很適合跟讀。 只有 78% 的單詞屬於英語最常用的 3,000 詞，詞彙難度較高。
影片中的重點詞彙
影片中 15 個值得學習的單詞，附發音和釋義：
| 單詞 | 發音 | 釋義 |
|---|---|---|
| ideology 名詞 | /aɪ.diˈɑ.lə.d͡ʒi/ | 意識形態 /意識形態, 思想意識 /思想意識 |
| framework 名詞 | /ˈfɹeɪm.wɜːk/ | 骨架, 框架 |
| anxiety 名詞 | /æŋˈzaɪ.əti/ | 焦慮 /焦慮, 擔心 |
| complexity 名詞 | /kəmˈplɛk.sɪ.ti/ | 複雜性 /複雜性 |
| doctrine 名詞 | /ˈdɑk.tɹɪn/ | 教條 /教條, 教義 /教義 |
| norm 名詞 | /nɔːm/ | 常態 /常態, 規範 /規範 |
| inequality 名詞 | /ˌɪn.ɪˈkwɑ.lɪ.ti/ | 不平等 |
| establish 動詞 | /ɪˈstæb.lɪʃ/ | 確定 /確定 |
| equality 名詞 | /ɪˈkwɑ.lɪ.ti/ | 平等, 均等 |
| inquiry 名詞 | /ɪnˈkwaɪ(ə)ɹi/ | 查詢 /查詢, 質問 /質問 |
| discipline 名詞 | /ˈdɪsəplɪn/ | 紀律 /紀律 |
| biology 名詞 | /baɪˈɑ.lə.d͡ʒi/ | 生物學 /生物學 |
| productive 形容詞 | /pɹəˈdʌk.tɪv/ | 生產的 /生產的 |
| demonstrate 動詞 | /ˈdɛm.ənˌstɹeɪt/ | 論證 |
| migration 名詞 | /maɪˈɡɹeɪʃ(ə)n/ | 徙動 /徙動, 遷移 /遷移 |
影片中出現的短語動詞
| 單詞 | 發音 | 釋義 |
|---|---|---|
| close down 動詞 | /kləʊzˈdaʊn/ | 結業 /結業 |
| make up 動詞 | /ˌmeɪk ˈʌp/ | 組成 /組成 |
影片中的語法
說話人最常用的結構，並附上影片中的原話：
| 結構 | 影片中的用法 |
|---|---|
| 被動語態 be + 過去分詞 — 強調發生了什麼，而不是誰做的 | is also communicated · are organized · are unsettled |
| 定語從句 who / which + 從句 — 補充說明人或事物 | one that does · Those who are · instabilities, which is |
| 現在完成時 have/has + 過去分詞 — 過去發生但與現在仍有關聯的事 | have given · has become · have learned |
需要注意的發音
- “th” 音: authoritarian /əˌθɑ.ɹəˈtɛɹ.i.ən/, ethnography /ɛθˈnɑɡɹəfi/
- “sh” 和 “zh” 音: exclusion /ɪksˈkluːʒən/, establish /ɪˈstæb.lɪʃ/, migration /maɪˈɡɹeɪʃ(ə)n/, civilization /ˌsɪv.ɪ.laɪˈzeɪ.ʃən/, expectation /ˌɛk.spɛkˈteɪ.ʃən/
- 長單詞——注意重音位置: ideology /aɪ.diˈɑ.lə.d͡ʒi/, anxiety /æŋˈzaɪ.əti/, complexity /kəmˈplɛk.sɪ.ti/, inequality /ˌɪn.ɪˈkwɑ.lɪ.ti/, equality /ɪˈkwɑ.lɪ.ti/
中文母語者容易讀錯的音：
- /v/ — 不要讀成 /w/，上齒輕觸下唇: productive /pɹəˈdʌk.tɪv/, civilization /ˌsɪv.ɪ.laɪˈzeɪ.ʃən/, destructive /dɪˈstɹʌktɪv/, vulnerable /ˈvʌln(ə)ɹəbl̩/, conviction /kənˈvɪkʃən/
- 詞尾子音 — 要讀清楚，後面不要加母音: framework /ˈfɹeɪm.wɜːk/, establish /ɪˈstæb.lɪʃ/, productive /pɹəˈdʌk.tɪv/, communicate /kəˈmjuːnɪkeɪt/, demonstrate /ˈdɛm.ənˌstɹeɪt/
- /r/ 和 /l/ 的區別: flourish /ˈflʊ̈ɹ.ɪʃ/, translation /tɹænzˈleɪʃən/, principle /ˈpɹɪn.sɪ.pəl/, relation /ɹɪˈleɪʃ(ə)n/, vulnerable /ˈvʌln(ə)ɹəbl̩/
如何用這段影片練習
- 先完整聽一遍影片，不要開口，記下不認識的單詞。
- 用正常速度逐句跟讀，每句重複到你的節奏與說話人一致為止。
- 錄下自己的聲音並與原聲對比，特別注意 ideology, framework, anxiety 這類單詞。
什麼是跟讀法？
跟讀法 (Shadowing) 是一種有科學依據的語言學習技巧，最初開發用於專業口譯員的培訓，並由多語言者Alexander Arguelles博士普及。這個方法簡單而強大：您在聽英語母語原聲的同時立即大聲重複——就像是一個延遲1-2秒緊跟說話者的影子。與被動聽力或語法練習不同，跟讀法強迫您的大腦和口腔肌肉同時處理並模模擬實的講話模式。研究表明它能顯著提高發音準確性，語調，節奏，連讀，聽力理解和口語流利度——使其成為雅思口語備考和真實英語交流最有效的方法之一。