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2010 Report: Gender Attitudes
Shiseida Sade Kelly Aponte
Arizona State University
Author’s Note: This report has been created by the independent empirical analysis
of the student, Shiseida Sade Kelly Aponte. In no way shall there be reproduction
of any part of this academic work without proper citation or explicitly expressed
permission from Shiseida Sade Kelly Aponte. If there are any questions, comments,
suggestions, or concerns, please contact Shiseida Sade Kelly Aponte.
Abstract
Traditional gender values appear to typify less industrialized societies, while the
modern cultural opinion of industrially advanced societies seems to have wrested
only a slight hold on traditional gender values. Thereby, it seems as if the gender
ideals of common opinion evolve in accordance with the evolving complexity of
societal infrastructure, policy, and democratic ideology. As such, the gender roles
seem to have expanded to include public aberrations not widely condoned when held
in comparison to its historical context. Aberrant gender behaviors seem to be
indicative of pleasure-based principles, while traditional gender roles are defined
on the basis of survival, whose complexity simply regards virtue and the
implementation of consistent order to promote an unobfuscated community structure.
Aberrant gender ideologies are not a modern contrivance. Rather, the modern display
of nontraditional gender norms seem an unabashed evolution of aberrant behaviors
that were historically condoned privately separate from the common portrayal. That
is, in times past, aberrant gender attitudes were condoned only in secret, on
occasion, or, in rare aboriginal communities, for sacred rituals with strict
purpose, so as not to exceed in importance to the survival value of traditional
gender norms. Traditional gender attitudes were performed as a matter of
responsibility and survival. In modern times, however, there appears to be solely
an expressive element, divorced from survival-based purpose, in the performance of
nontraditional gender attitudes. This sense of self-expression seems to have
allowed this aberrant behavior to become as prevalent as it has, at the time of
this writing, without any responsible regard to the communal whole. In fact, the
nontraditional expression of gender roles appears as common as the traditional
forms due to the convenience of a relaxed social structure and the prominence of
self-ideology, wherein persons seem to have abdicated their duty to the performance
of tradition and responsibility in procreation in favor of personal pleasures and
egotistical measures of consideration. In fact, there does not appear to be any
survival-based purpose, beyond the self and its comforts, in the widespread
justification of aberrant behavior and non traditional gender attitudes.
Despite the protestations of aberrant ideologies and their support groups,
traditional gender attitudes have substantial historical consistency, whose
reliability of purpose pervades all modern social contrivances. Whereas, aberrant
social attitudes, namely in the novel gender role ideology, is so sufficiently
individualistic and complex that its tempestuous nature cannot trustingly weave
itself into the fabric of the social infrastructure without deflowering the
innocence of unadulterated beliefs whose survival-based structure cannot tolerate
the selfish nature of aberrant behavior. As such, propagation of conformity to
nontraditional gender attitudes appears to be a disruption, not only of the
stability of traditional social forms and belief structures but, of the innocence
of minds and households who prefer traditional social norms for the survival value
of order and reliability. For, in the historical sense, flagrant performance of
aberrant social attitudes, bereft of regard to the traditional mindset and
conservative social order, are a perversion to stature and morality. Historically,
moral strength, resilience and virtue reside in the ability to abstain and refrain
oneself from aberrant behavior and perversion. As such, one might logically ponder,
and mind themselves to consider, the relevance of such behavior, its implications
on the threats to the coherence of social order, and whether its prominence has any
survival-value whatsoever.
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