“Sexual Politics, Torture, And Secular Time” by Judith Butler: Summary And Critique

Introduction: “Sexual Politics, Torture, And Secular Time” by Judith Butler

“Sexual Politics, Torture, and Secular Time”  Judith Butler, first appeared in 2008 in the esteemed journal The British Journal of Sociology, is an influential piece that has significantly contributed to the fields of literature and literary theory, particularly in its exploration of gender, power, and the relationship between politics and subjectivity. Butler’s analysis of torture as a form of gendered violence and her critique of secular time’s role in perpetuating oppressive power structures have had a lasting impact on scholarly discourse.

Summary of “Sexual Politics, Torture, And Secular Time” by Judith Butler

1. The Problem of Time and Progress: Butler argues that discussions of sexual politics are framed by a specific understanding of time as linear progress. This narrative positions Europe and its modernity as the pinnacle of freedom, often at the expense of other cultures. She suggests a more nuanced approach that acknowledges the multiplicity of temporalities.
2. Freedom and Coercion: The idea of freedom is often linked to progress narratives and used to justify practices of coercion, particularly against religious minorities. Butler critiques the use of cultural tests, like the one in the Netherlands, that condition immigration on the adoption of specific sexual norms.
3. Cultural Homogeneity vs. Contestation: The dominant discourse assumes a model of cultural homogeneity as a prerequisite for citizenship. This view erases the contestatory nature of culture and the possibility of intercultural contact and exchange.
4. The Limits of Liberalism: The framework of liberal rights creates an antinomy between sexual freedom and the rights of religious minorities. Butler argues for a political analysis that moves beyond this framework and explores the possibility of solidarity between these struggles.
5. Secularism and Hegemonic Culture: The concept of secularism is often used to justify the exclusion of religious minorities. Butler questions the neutrality of secularism and argues that it often functions as a cover for a hegemonic, Eurocentric cultural formation.
6. France as a Case Study: Butler examines how debates about sexual politics in France intersect with anti-immigration politics. The concept of “laïcité” (secularism) is used to promote a specific model of family structure and to exclude Muslim communities.
7. Critique of Psychoanalytic Frameworks: Butler critiques the use of psychoanalytic theories to pathologize alternative family structures and justify state intervention. She argues for a more nuanced understanding of how cultural norms are transmitted.
8. The State as Paternal Authority: The state’s response to protests and social unrest in immigrant communities is often framed as a response to the absence of a strong paternal figure. Butler argues that this view ignores the state’s role in creating social problems and its own exercise of coercive paternal power.

Literary Terms/Concepts in “Sexual Politics, Torture, And Secular Time” by Judith Butler

Term/Concept	Definition	Example/Explanation
Sexual Politics	The intersection of political power structures with sexuality, gender roles, and freedoms.	Butler critiques how sexual freedoms, such as LGBTQ+ rights, are used politically to define modernity and exclude immigrant communities.
Hegemonic Progress	The dominant narrative of progress that marginalizes or delegitimizes other temporalities or histories.	The idea that modernity is achieved only in certain cultures, with others being viewed as pre-modern.
Secular Time	The notion of time that is detached from religious traditions, often linked with ideas of progress and modernity.	Butler argues that secularism often hides its religious roots, complicating our understanding of cultural and political progress.
Geo-political Space	The spatial dimension of political power and how it defines borders, communities, and the relevant historical time.	The division between modern Europe and the “pre-modern” Muslim immigrant communities that marks cultural and political boundaries.
Intersectionality	A framework for understanding how various forms of oppression (e.g., gender, race, sexuality) are interconnected.	Butler critiques that intersectionality alone may not account for the complex ways in which sexual politics interacts with state power and secularism.
Coercive Freedom	The paradoxical use of freedom as a tool of coercion, especially by the state.	Butler describes how sexual freedoms are imposed in ways that serve to control and exclude minority populations, rather than liberate them.
Cultural Pluralism	A belief in the coexistence of multiple cultures in a society without one dominating the other.	Butler critiques simplistic cultural pluralism as insufficient to understand the complex intersections of power, temporality, and progress.
Civilizational Mission	The idea that certain nations or cultures have a responsibility to “civilize” others, often justified by a mix of secular and religious ideals.	Butler refers to the USA’s justification of wars in the Middle East as a civilizational mission grounded in a mix of secular and religious values.
Hegemonic Culture	The dominant culture that imposes its values, norms, and temporal framework on others.	Butler argues that European modernity defines itself against the supposed backwardness of other cultures, such as Islamic societies.
Patrilineality	A social system in which family lineage is traced through the father, reinforcing male authority in cultural and political structures.	French political structures are critiqued for reinforcing patrilineal norms, especially in debates about gay marriage and immigration.
State Violence	The use of force or coercive power by the state to maintain order, often justified by narratives of progress or cultural superiority.	Butler discusses how state policies, such as anti-immigration laws and the use of torture, are justified by the need to protect certain cultural values.
Biopolitics	The regulation of human life by the state, often focusing on control over bodies and populations.	In the context of sexual politics, biopolitics refers to how the state manages bodies through policies on sexuality, gender, and reproduction.
Normative Schemes	Socially accepted standards or norms that guide behavior and policies.	Butler questions how normative concepts of gender and family shape state policies on citizenship and rights.
Cultural Reductionism	Simplifying complex cultures into essential characteristics, often to justify exclusion or domination.	The concept of the “Arab mind” used in US military torture tactics is an example of cultural reductionism critiqued by Butler.
Secularism	The separation of religion from state affairs, though Butler argues that secularism often retains traces of religious ideology.	Butler critiques secularism in France and other Western countries for being intertwined with religious values, especially in debates on sexuality.
Civic Pedagogy	The education or shaping of citizens by the state, often through policies or cultural norms.	Butler discusses how policies like the Dutch immigration test serve as a form of civic pedagogy, enforcing state-approved norms of sexual freedom.
Modernity	A concept referring to cultural, social, and political developments perceived as progressive and advanced.	Butler critiques how modernity is often defined in opposition to pre-modern cultures, particularly in relation to sexual and religious practices.
Cultural Homogeneity	The expectation or enforcement of uniform cultural norms within a society.	Butler critiques how modern states often seek cultural homogeneity, especially through exclusionary practices against immigrant communities.
Teleology	The explanation of phenomena by the purpose or end they serve, often linked to narratives of progress.	Butler critiques how progress narratives often assume a linear development towards a “modern” end, which excludes other forms of historical development.
Epistemic Violence	The harm done to marginalized groups through the imposition of dominant knowledge systems, erasing or invalidating their perspectives.	Butler critiques how dominant narratives of progress impose epistemic violence by erasing the complexities of non-Western histories and identities.

Contribution of “Sexual Politics, Torture, And Secular Time” by Judith Butler to Literary Theory/Theories

1. Queer Theory Expansion: Butler broadens the scope of queer theory by linking sexual politics to state power, immigration, and secularism, showing how queer identities are framed within broader geopolitical and cultural discourses.
2. Temporalities in Cultural Criticism: Butler introduces a critical focus on the multiplicity of temporalities, challenging linear narratives of progress and modernity in cultural criticism, which opens up new ways of understanding historical and political moments.
3. Intersection of Secularism and Politics: The text contributes to the intersection of political theory and post-secular critique by exploring how secularism is embedded in state policies and cultural practices, particularly in the regulation of gender and sexuality.
4. Critique of Hegemonic Modernity: Butler critiques the narrative of Western modernity, revealing its reliance on the exclusion of other cultures, particularly Muslim societies, through notions of sexual and civilizational progress, contributing to postcolonial theory.
5. State Violence and Biopolitics: Through her analysis of torture, Butler engages with biopolitics, showing how bodies and sexualities are regulated by state violence, contributing to theories of sovereignty and the body in political and literary theory.
6. Reimagining Freedom and Coercion: Butler rethinks the concept of freedom, particularly in relation to sexual politics, suggesting that freedom can become a tool of coercion. This contributes to critical theory by questioning liberal narratives of rights and autonomy.
7. Cultural and Temporal Pluralism: The text challenges simplistic cultural pluralism by examining how different temporalities and histories intersect or fail to intersect, contributing to multicultural and global literary studies.

Examples of Critiques Through “Sexual Politics, Torture, And Secular Time” by Judith Butler

Literary Work	Critique Through Butler’s Framework
Beloved by Toni Morrison	Butler’s concept of “grievable life” could be used to analyze the devaluation of enslaved lives in the novel. The characters’ experiences of violence, trauma, and loss can be seen as a challenge to the dominant narratives of progress and modernity.
The Handmaid’s Tale by Margaret Atwood	The novel’s dystopian society can be critiqued through Butler’s lens as a patriarchal system that controls women’s bodies and reproductive rights. The concept of “secular time” might be used to examine the ways in which the regime attempts to erase women’s histories and create a new temporal order.
Heart of Darkness by Joseph Conrad	Butler’s critique of colonialism and imperialism could be applied to the novel’s exploration of the destructive effects of European power on African societies. The character of Kurtz can be seen as a symbol of the violence and exploitation inherent in colonial narratives of progress.
The Color Purple by Alice Walker	The novel’s portrayal of racial violence, sexual abuse, and the oppression of women can be analyzed through Butler’s concepts of “grievable life” and “performativity.” The characters’ experiences challenge the dominant narratives of gender and race and demonstrate the ways in which identity is constructed through performance.

Criticism Against “Sexual Politics, Torture, And Secular Time” by Judith Butler

1. Overemphasis on Western/European Context: Butler’s analysis primarily focuses on Western and European contexts, potentially limiting the applicability of her arguments to other cultural and historical contexts.
2. Essentialism of Gender: Some critics argue that Butler’s concept of gender performativity can be seen as essentialist, as it suggests that gender is a fixed category that is performed rather than fluid and socially constructed.
3. Neglect of Material Conditions: Butler’s focus on discourse and performativity can be seen as neglecting the material conditions that shape gender and sexuality, such as economic inequality, political oppression, and social structures.
4. Overreliance on Theory: Some critics find Butler’s work to be overly theoretical and abstract, lacking concrete examples or practical applications.
5. Limited Engagement with Other Disciplines: Butler’s work primarily draws from post-structuralist and queer theory, potentially limiting its engagement with other disciplines such as sociology, history, and psychology.
6. Lack of Clear Political Positions: Some critics argue that Butler’s work is too ambiguous in terms of its political positions, making it difficult to determine her stance on specific issues.
7. Oversimplification of Complex Issues: Butler’s analysis of complex issues like torture and secularism can be seen as oversimplified, neglecting the nuances and complexities of these topics.
8. Limited Attention to Intersectionality: While Butler acknowledges the importance of intersectionality, some critics argue that her framework does not adequately address the ways in which gender intersects with other social categories such as race, class, and sexuality.

Suggested Readings: “Sexual Politics, Torture, And Secular Time” by Judith Butler

Representative Quotations from “Sexual Politics, Torture, And Secular Time” by Judith Butler with Explanation

Quotation	Explanation
“There is no one time…the question of what time this is, already divides us.”	Butler critiques the idea of a singular, linear time, arguing that different histories and temporalities exist simultaneously, complicating political debates.
“Hegemonic conceptions of progress define themselves over and against a premodern temporality.”	This refers to the way modernity is constructed by marginalizing or labeling other cultures as “premodern,” thus justifying exclusion or domination.
“Sexual politics is in the middle of it…claims to new or radical sexual freedoms are appropriated by state power.”	Butler argues that sexual politics is co-opted by state power, often used to define modernity and exclude marginalized communities, especially immigrants.
“A certain version and deployment of ‘freedom’ can be used as an instrument of bigotry and coercion.”	Butler critiques how the concept of freedom, particularly sexual freedom, can be instrumentalized to enforce cultural norms or exclude certain groups.
“Our understanding of what is happening ‘now’ is bound up with a certain geo-political restriction.”	The “now” is not neutral; it is shaped by geopolitical realities that dictate who has access to modernity and freedom, and who is excluded.
“Freedom is articulated through a set of graphic images…what freedom can and must be.”	Butler critiques how certain cultural symbols (e.g., images of sexual freedom) are used to represent freedom, but they also impose limits on citizenship and rights.
“Secularism can only be defined by its implication in the very religious traditions from which it seeks to distinguish itself.”	Butler challenges the presumed divide between secularism and religion, suggesting that secularism often carries traces of religious ideologies.
“Cultural norms are articulated instrumentally to shore up particular religious and cultural preconditions.”	Butler critiques how cultural norms, including those about gender and sexuality, are often imposed to uphold existing religious and cultural hierarchies.
“The refusal to grant legal recognition for gay parenting works in tandem with anti-Islamic state policies.”	This highlights how legal restrictions on LGBTQ+ rights are intertwined with anti-immigration and anti-Islamic policies, reinforcing cultural exclusion.
“Sexual freedom has become a sign of the civilizational mission in progress.”	Butler critiques how Western sexual freedoms, particularly LGBTQ+ rights, are framed as symbols of modernity, used to justify cultural superiority and imperialism.