Chapter 10. Gender, Sex, and Sexuality

Introduction to Gender, Sex, and Sexuality

In 2009, the 18-year old South African athlete, Caster Semenya, won the women’s 800-meter
world championship in Track and Field. Her time of 1:55:45, a surprising improvement from her 2008
time of 2:08:00, caused officials from the International Association of Athletics Foundation (IAAF) to
question whether her win was legitimate. If this questioning were based on suspicion of steroid use, the
case would be no different from that of Roger Clemens or Mark McGuire, or even Track and Field
Olympic gold medal winner Marion Jones. But the questioning and eventual testing were based on
allegations that Caster Semenya, no matter what gender identity she possessed, was biologically a male.

You may be thinking that distinguishing biological maleness from biological femaleness is surely a
simple matter — just conduct some DNA or hormonal testing, throw in a physical examination, and
you’ll have the answer. But it is not that simple. Both biologically male and biologically female people
produce a certain amount of testosterone, and different laboratories have different testing methods,
which makes it difficult to set a specific threshold for the amount of male hormones produced by a
female that renders her sex male. The International Olympic Committee (IOC) criteria for determining
eligibility for sex-specific events are not intended to determine biological sex. “Instead these
regulations are designed to identify circumstances in which a particular athlete will not be eligible (by
reason of hormonal characteristics) to participate in the 2012 Olympic Games” in the female category
(International Olympic Committee, 2012).

To provide further context, during the 1996 Atlanta Olympics, eight female athletes with XY
chromosomes underwent testing and were ultimately confirmed as eligible to compete as women
(Maugh, 2009). To date, no males have undergone this sort of testing. Does this not imply that when
women perform better than expected, they are “too masculine,” but when men perform well they are
simply superior athletes? Can you imagine Usain Bolt, the world’s fastest man, being examined by
doctors to prove he was biologically male based solely on his appearance and athletic ability?
Can you explain how sex, sexuality, and gender are different from each other?

In this chapter, we will discuss the differences between sex and gender, along with issues like gender identity and sexuality. What does it mean to “have” a sex in our society? What does it mean to “have” a sexuality? We will also explore various theoretical perspectives on the subjects of gender and sexuality.

12.1. The Difference between Sex, Gender, and Sexuality

When filling out a document such as a job application or school registration form you are often asked to provide your name, address, phone number, birth date, and sex or gender. But have you ever been asked to provide your sex and your gender? As with most people, it may not have occurred to you that sex and gender are not the same. However, sociologists and most other social scientists view sex and gender as conceptually distinct. Sex refers to physical or physiological differences between males and females, including both primary sex characteristics (the reproductive system) and secondary characteristics such as height and muscularity. Gender is a term that refers to social or cultural distinctions and roles associated with being male or female. Gender identity is the extent to which one identifies as being either masculine or feminine (Diamond, 2002). As gender is such a primary dimension of identity, socialization, institutional participation, and life chances, sociologists refer to it as a core status.

The distinction between sex and gender is key to being able to examine gender and sexuality as social variables rather than biological variables. Contrary to the common way of thinking about it, gender is not determined by biology in any simple way. For example, the anthropologist Margaret Mead‛s cross cultural research in New Guinea, in the 1930s, was groundbreaking in its demonstration that cultures differ markedly in the ways that they perceive the gender “temperments” of men and women; i.e., their masculinity and femininity (Mead, 1963). Unlike the qualities that defined masculinity and femininity in North America at the time, she saw both genders among the Arapesh as sensitive, gentle, cooperative, and passive, whereas among the Mundugumor both genders were assertive, violent, jealous, and aggressive. Among the Tchambuli, she described male and female temperaments as the opposite of those observed in North America. The women appeared assertive, domineering, emotionally inexpressive, and managerial, while the men appeared emotionally dependent, fragile, and less responsible.

The experience of transgendered people also demonstrates that a person’s sex, as determined by his or her biology, does not always correspond with his or her gender. Therefore, the terms sex and gender are not interchangeable. A baby boy who is born with male genitalia will be identified as male. As he grows, however, he may identify with the feminine aspects of his culture. Since the term sex refers to biological or physical distinctions, characteristics of sex will not vary significantly between different human societies. For example, it is physiologically normal for persons of the female sex, regardless of culture, to eventually menstruate and develop breasts that can lactate. The signs and characteristics of gender, on the other hand, may vary greatly between different societies as Margaret Mead’s research noted. For example, in American culture, it is considered feminine (or a trait of the female gender) to wear a dress or skirt. However, in many Middle Eastern, Asian, and African cultures, dresses or skirts (often referred to as sarongs, robes, or gowns) can be considered masculine. The kilt worn by a Scottish male does not make him appear feminine in his culture.

The dichotomous view of gender (the notion that one is either male or female) is specific to certain cultures and is not universal. In some cultures, gender is viewed as fluid. In the past, some anthropologists used the term berdache or two spirit person to refer to individuals who occasionally or permanently dressed and lived as the opposite gender. The practice has been noted among certain Aboriginal groups  (Jacobs, Thomas, and Lang, 1997). Samoan culture accepts what they refer to as a “third gender.” Fa’afafine, which translates as “the way of the woman,” is a term used to describe individuals who are born biologically male but embody both masculine and feminine traits. Fa’afafines are considered an important part of Samoan culture. Individuals from other cultures may mislabel them as homosexuals because fa’afafines have a varied sexual life that may include men or women (Poasa, 1992).

Sexuality

Sexuality refers to a person’s capacity for sexual feelings and their emotional and sexual attraction to a particular sex (male or female). Sexuality or sexual orientation is typically divided into four categories: heterosexuality, the attraction to individuals of the opposite sex; homosexuality, the attraction to individuals of one’s own sex; bisexuality, the attraction to individuals of either sex; and asexuality, no attraction to either sex. Heterosexuals and homosexuals may also be referred to informally as “straight” and “gay,” respectively. North America is a heteronormative society, meaning it supports heterosexuality as the norm, (referred to as heteronormativity). Consider that homosexuals are often asked, “When did you know you were gay?” but heterosexuals are rarely asked, “When did you know that you were straight?” (Ryle, 2011).

According to current scientific understanding, individuals are usually aware of their sexual orientation between middle childhood and early adolescence (American Psychological Association, 2008). They do not have to participate in sexual activity to be aware of these emotional, romantic, and physical attractions; people can be celibate and still recognize their sexual orientation. Homosexual women (also referred to as lesbians), homosexual men (also referred to as gays), and bisexuals of both genders may have very different experiences of discovering and accepting their sexual orientation. At the point of puberty, some may be able to claim their sexual orientations while others may be unready or unwilling to make their homosexuality or bisexuality known since it goes against North American society’s historical norms (APA, 2008).

Alfred Kinsey was among the first to conceptualize sexuality as a continuum rather than a strict dichotomy of gay or straight. To classify this continuum of heterosexuality and homosexuality, Kinsey created a six-point rating scale that ranges from exclusively heterosexual to exclusively homosexual (see Figure 12.4). In his 1948 work Sexual Behavior in the Human Male, Kinsey writes, “Males do not represent two discrete populations, heterosexual and homosexual. The world is not to be divided into sheep and goats … The living world is a continuum in each and every one of its aspects” (Kinsey et al, 1948).

Later scholarship by Eve Kosofsky Sedgwick expanded on Kinsey’s notions. She coined the term “homosocial” to oppose “homosexual,” describing nonsexual same-sex relations. Sedgwick recognized that in North American culture, males are subject to a clear divide between the two sides of this continuum, whereas females enjoy more fluidity. This can be illustrated by the way women in Canada can express homosocial feelings (nonsexual regard for people of the same sex) through hugging, hand-holding, and physical closeness. In contrast, Canadian males refrain from these expressions since they violate the heteronormative expectation. While women experience a flexible norming of variations of behaviour that spans the heterosocial-homosocial spectrum, male behaviour is subject to strong social sanction if it veers into homosocial territory because of societal homophobia (Sedgwick, 1985).

There is no scientific consensus regarding the exact reasons why an individual holds a heterosexual, homosexual, or bisexual orientation. There has been research conducted to study the possible genetic, hormonal, developmental, social, and cultural influences on sexual orientation, but there has been no evidence that links sexual orientation to one factor (APA, 2008). Research, however, does present evidence showing that homosexuals and bisexuals are treated differently than heterosexuals in schools, the workplace, and the military. The 2009 Canadian Climate Survey reported that 59% of LGBT (lesbian, gay, bisexual, or transgendered) high school students had been subject to verbal harassment at school compared to 7% of non-LGBT students; 25% had been subject to physical harassment compared to 8% of non-LGBT students; 31% had been subject to cyber-bullying (via internet or text messaging) compared to 8% of non-LGBT students; 73% felt unsafe at school compared to 20% of non-LGBT students; and 51% felt unaccepted at school compared to 19% of non-LGBT students (Taylor and Peter, 2011).

Much of this discrimination is based on stereotypes, misinformation, and homophobia — an extreme or irrational aversion to homosexuals. Major policies to prevent discrimination based on sexual orientation have not come into effect until the last few years. In 2005, the federal government legalized same-sex marriage. The Civil Marriage Act now describes marriage in Canada in gender neutral terms: “Marriage, for civil purposes, is the lawful union of two persons to the exclusion of all others” (Civil Marriage Act, S.C. 2005, c. 33). The Canadian Human Rights Act was amended in 1996 to explicitly prohibit discrimination based on sexual orientation, including the unequal treatment of gay men, lesbians, and bisexuals. Organizations such as Egale Canada (Equality for Gays And Lesbians Everywhere) advocate for LGBT rights, establish gay pride organizations in Canadian communities, and promote gay-straight alliance support groups in schools. Advocacy agencies frequently use the acronym LGBTQ, which stands for “lesbian, gay, bisexual, transgendered,” and “queer” or “questioning.”

Gender Roles

As we grow, we learn how to behave from those around us. In this socialization process, children are introduced to certain roles that are typically linked to their biological sex. The term gender role refers to society’s concept of how men and women are expected to act and how they should behave. These roles are based on norms, or standards, created by society. In Canadian culture, masculine roles are usually associated with strength, aggression, and dominance, while feminine roles are usually associated with passivity, nurturing, and subordination. Role learning starts with socialization at birth. Even today, our society is quick to outfit male infants in blue and girls in pink, even applying these colour-coded gender labels while a baby is in the womb.

One way children learn gender roles is through play. Parents typically supply boys with trucks, toy guns, and superhero paraphernalia, which are active toys that promote motor skills, aggression, and solitary play. Girls are often given dolls and dress-up apparel that foster nurturing, social proximity, and role play. Studies have shown that children will most likely choose to play with “gender appropriate” toys (or same-gender toys) even when cross-gender toys are available because parents give children positive feedback (in the form of praise, involvement, and physical closeness) for gender-normative behaviour (Caldera, Huston, and O’Brien, 1998). See Chapter 5 (Socialization) for further elaboration on the socialization of gender roles.

The drive to adhere to masculine and feminine gender roles continues later in life. Men tend to outnumber women in professions such as law enforcement, the military, and politics. Women tend to outnumber men in care-related occupations such as child care, health care, and social work. These occupational roles are examples of typical Canadian male and female behaviour, derived from our culture’s traditions. Adherence to these occupational gender roles demonstrates fulfillment of social expectations, but not necessarily personal preference (Diamond, 2002).

Gender Identity

Canadian society allows for some level of flexibility when it comes to acting out gender roles. To a certain extent, men can assume some feminine roles and characteristics and women can assume some masculine roles and characteristics without interfering with their gender identity. Gender identity is an individual’s self-conception of being male or female based on his or her association with masculine or feminine gender roles.

As opposed to cisgendered individuals, who identify their gender with the gender and sex they were assigned at birth, individuals who identify with the gender that is the opposite of their biological sex are transgendered. Transgendered males, for example, although assigned the sex ‘female’ at birth, have such a strong emotional and psychological connection to the forms of masculinity in society that they identify their gender as male. The parallel connection to femininity exists for transgendered females. It is difficult to determine the prevalence of transgenderism in society. Statistics Canada states that they have neither the definitive number of people whose sexual orientation is lesbian, gay, or bisexual, nor the number of people who are transgendered (Statistics Canada, 2011). However, it is estimated that 2 to 5% of the U.S. population is transgendered (Transgender Law and Policy Institute, 2007).

Transgendered individuals who wish to alter their bodies through medical interventions such as surgery and hormonal therapy — so that their physical being is better aligned with their gender identity — are called transsexuals. They may also be known as male-to-female (MTF) or female-to-male (FTM) transsexuals. Not all transgendered individuals choose to alter their bodies: many will maintain their original anatomy but may present themselves to society as the opposite gender. This is typically done by adopting the dress, hairstyle, mannerisms, or other characteristic typically assigned to the opposite gender. It is important to note that people who cross-dress, or wear clothing that is traditionally assigned to the opposite gender, are not necessarily transgendered. Cross-dressing is typically a form of self-expression, entertainment, or personal style, not necessarily an expression of gender identity (APA, 2008).

There is no single, conclusive explanation for why people are transgendered. Transgendered expressions and experiences are so diverse that it is difficult to identify their origin. Some hypotheses suggest biological factors such as genetics, or prenatal hormone levels, as well as social and cultural factors, such as childhood and adulthood experiences. Most experts believe that all of these factors contribute to a person’s gender identity (APA, 2008).

It is known that transgendered and transsexual individuals experience discrimination based on their gender identity. People who identify as transgendered are twice as likely to experience assault or discrimination as non-transgendered individuals; they are also one and a half times more likely to experience intimidation (National Coalition of Anti-Violence Programs, 2010). Organizations such as the Canadian Professional Association for Transgender Health (CPATH), Trans Pulse, and the National Center for Trans Equality work to support and prevent, respond to, and end all types of violence against transgendered, transsexual, and homosexual individuals. These organizations hope that by educating the public about gender identity and empowering transgendered and transsexual individuals, this violence will end.

The Dominant Gender Schema

As sociological research points out, the naturalness with which one assumes a gender identity of being either masculine or feminine, or a sexual identity of being sexually attracted to either men or women, has a significant social component. Gender and sexual identities are deep identities in the sense that one does not seem to choose them. They seem to “come over” one, sometimes at a very early age, and thereafter appear for most people to be fixed. Nevertheless they are sustained by social norms and conventions. This social aspect of gender or sexual identity is revealed especially through the research tradition in sociology that focuses on those who break the rules of society. By studying those who break the rules, the rules themselves and what they entail become visible. In the study of gender and sexuality, the experience of intersexuals, transgendered individuals, transsexuals, gays, lesbians, bisexuals, fetishists, and sexual “perverts,” etc. are invaluable for understanding what it means to have a gender or a sexuality. These individuals make up a minority of the population, but their lives and struggles reveal the existence of the social norms and processes of which others are often unaware.

Part of having a sexuality or a gender has to do with the “naturalness” with which an individual assumes one of the most fundamental identities that define their place in the world. However, having a gender or sexual identity only appears natural to the degree that one fits within the dominant gender schema (Devor, 2000). The dominant gender schema is an ideology that, like all ideologies, serves to perpetuate inequalities in power and status. This schema states that: a) sex is a biological characteristic that produces only two options, male or female, and b) gender is a social or psychological characteristic that manifests or expresses biological sex. Again, only two options exist, masculine or feminine: “All persons are either one gender or the other. No person can be neither. No person can be both. No person can change gender without major medical intervention” (Devor, 2000).

For many people this is natural. It goes without saying. However, if one does not fit within the dominant gender schema, then the naturalness of one’s gender identity is thrown into question. This occurs, first of all, by the actions of external authorities and experts who define those who do not fit as either mistakes of nature or as products of failed socialization and individual psychopathology. Gender identity is also thrown into question by the actions of peers and family who respond with concern or censure when a girl is not feminine enough or a boy is not masculine enough. Moreover, the ones who do not fit also have questions. They may begin to wonder why the norms of society do not reflect their sense of self, and thus begin to feel at odds with the world.

As the capacity to differentiate between the genders is the basis of patriarchal relations of power that have existed for 6,000 years, the dominant gender schema is one of the fundamental organizing principles that maintains the dominant societal order. Nevertheless, it is only a schema: a cultural distinction that is imposed upon the diversity of world. With respect to the biology of gender and sexuality, Anne Fausto-Sterling (2000) argues that a body’s sex is too complex to fit within the obligatory dual sex system, and ultimately, the decision to label someone male or female is a social decision.

Fausto-Sterling’s research on hermaphrodite or intersex children — the 1.7% of children who are born with a mixture of male and female sexual organs — indicates that there are at least five different sexes:

1. male;
2. female;
3. herms: true hermaphrodites with both male and female gonads (i.e., testes and ovaries);
4. merms: male pseudo-hermaphrodites with testes and a mixture of sexual organs; and
5. ferms: female pseudo-hermaphrodites with ovaries and a mixture of sexual organs.

Nevertheless, because assigning a sex identity is a fundamental cultural priority, doctors will typically decide “nature’s intention” with respect to intersex babies within 24 hours of an intersex child being born. Sometimes this decision involves surgery, which has scarred individuals for life (Fausto-Sterling, 2000).

Similarly, with respect to the variability of gender and sexuality, the experiences of gender and sexual outsiders — homosexuals, bisexuals, transsexuals, women who do not look or act “feminine” and men who do not look or act “masculine,” etc. — reveal the subtle dramaturgical order of social processes and negotiations through which all gender identity is sustained and recognized by others (refer to the dramaturgical analysis of Erving Goffmann from Chapter 22). Because we do not usually have the capacity to “look under the hood” to clinically determine the sex of someone we encounter, we read their gender from their “gender display”– their “conventionalized portrayals” of the “culturally established correlates of sex” (Goffman, 1977). Gender is a performance which is enhanced by props like clothing and hairstyle, or mannerisms like tone of voice, physical bearing, and facial expression.

For a movie star like Marilyn Munroe, the gender display is exaggerated almost to the point of self-satire, whereas for gender blending women — women who do not dress or look stereotypically like women — the gender display can be (unintentionally) ambiguous to the point where they are often mistaken for men (Devor, 2000). The signs of gender need to be communicated in an unambiguous manner for an individual to “pass” as a member of their assigned gender. This is often a problem for transgendered and transsexual individuals and the cause of considerable stress and anxiety.

12.2. Gender

Gender and Socialization

The organization of society is profoundly gendered, meaning that the “natural” distinction between male and female, and the attribution of different qualities to each, underlies institutional structures from the family, to the occupational structure, to the division between public and private, to access to power and beyond. Patriarchy is the set of institutional structures (like property rights, access to positions of power, and relationship to sources of income) which are based on the belief that men and women are dichotomous and unequal categories. How does the “naturalness” of the distinction between male and female get established? How does it serve to organize everyday life?

The phrase “boys will be boys” is often used to justify behaviour such as pushing, shoving, or other forms of aggression from young boys. The phrase implies that such behaviour is unchangeable and something that is part of a boy’s nature. Aggressive behaviour, when it does not inflict significant harm, is often accepted from boys and men because it is congruent with the cultural script for masculinity. The “script” written by society is in some ways similar to a script written by a playwright. Just as a playwright expects actors to adhere to a prescribed script, society expects women and men to behave according to the expectations of their respective gender role. Scripts are generally learned through a process known as socialization, which teaches people to behave according to social norms.

Socialization

Children learn at a young age that there are distinct expectations for boys and girls. Cross-cultural studies reveal that children are aware of gender roles by age two or three. At four or five, most children are firmly entrenched in culturally appropriate gender roles (Kane, 1996). Children acquire these roles through socialization, a process in which people learn to behave in a particular way as dictated by societal values, beliefs, and attitudes. For example, society often views riding a motorcycle as a masculine activity and, therefore, considers it to be part of the male gender role. Attitudes such as this are typically based on stereotypes — oversimplified notions about members of a group. Gender stereotyping involves overgeneralizing about the attitudes, traits, or behaviour patterns of women or men. For example, women may be thought of as too timid or weak to ride a motorcycle.

Gender stereotypes form the basis of sexism. Sexism refers to prejudiced beliefs that value one sex over another. Sexism varies in its level of severity. In parts of the world where women are strongly undervalued, young girls may not be given the same access to nutrition, health care, and education as boys. Further, they will grow up believing that they deserve to be treated differently from boys (Thorne, 1993; UNICEF, 2007). While illegal in Canada when practised as discrimination, unequal treatment of women continues to pervade social life. It should be noted that discrimination based on sex occurs at both the micro- and macro-levels. Many sociologists focus on discrimination that is built into the social structure; this type of discrimination is known as institutional discrimination (Pincus, 2008).

Gender socialization occurs through four major agents of socialization: family, education, peer groups, and mass media. Each agent reinforces gender roles by creating and maintaining normative expectations for gender-specific behaviour. Exposure also occurs through secondary agents such as religion and the workplace. Repeated exposure to these agents over time leads men and women into a false sense that they are acting naturally rather than following a socially constructed role.

Family is the first agent of socialization. There is considerable evidence that parents socialize sons and daughters differently. Generally speaking, girls are given more latitude to step outside of their prescribed gender role (Coltrane and Adams, 2004; Kimmel, 2000; Raffaelli and Ontai, 2004). However, differential socialization typically results in greater privileges afforded to boys. For instance, sons are allowed more autonomy and independence at an earlier age than daughters. They may be given fewer restrictions on appropriate clothing, dating habits, or curfew. Sons are also often free from performing domestic duties such as cleaning or cooking, and other household tasks that are considered feminine. Daughters are limited by their expectation to be passive, nurturing, and generally obedient, and to assume many of the domestic responsibilities.

Even when parents set gender equality as a goal, there may be underlying indications of inequality. For example, when dividing up household chores, boys may be asked to take out the garbage or perform other tasks that require strength or toughness, while girls may be asked to fold laundry or perform duties that require neatness and care. It has been found that fathers are firmer in their expectations for gender conformity than are mothers, and their expectations are stronger for sons than they are for daughters (Kimmel, 2000). This is true in many types of activities, including preference of toys, play styles, discipline, chores, and personal achievements. As a result, boys tend to be particularly attuned to their father’s disapproval when engaging in an activity that might be considered feminine, like dancing or singing (Coltrane and Adams, 2008). It should be noted that parental socialization and normative expectations vary along lines of social class, race, and ethnicity. Research in the United States has shown that African American families, for instance, are more likely than Caucasians to model an egalitarian role structure for their children (Staples and Boulin Johnson, 2004).

The reinforcement of gender roles and stereotypes continues once a child reaches school age. Until very recently, schools were rather explicit in their efforts to stratify boys and girls. The first step toward stratification was segregation. Girls were encouraged to take home economics or humanities courses and boys to take shop, math, and science courses.

Studies suggest that gender socialization still occurs in schools today, perhaps in less obvious forms (Lips, 2004). Teachers may not even realize that they are acting in ways that reproduce gender-differentiated behaviour patterns. Yet, any time they ask students to arrange their seats or line up according to gender, teachers are asserting that boys and girls should be treated differently (Thorne, 1993).

Even in levels as low as kindergarten, schools subtly convey messages to girls indicating that they are less intelligent or less important than boys. For example, in a study involving teacher responses to male and female students, data indicated that teachers praised male students far more than their female counterparts. Additionally, teachers interrupted girls more and gave boys more opportunities to expand on their ideas (Sadker and Sadker, 1994). Further, in social as well as academic situations, teachers have traditionally positioned boys and girls oppositionally — reinforcing a sense of competition rather than collaboration (Thorne, 1993). Boys are also permitted a greater degree of freedom regarding rule-breaking or minor acts of deviance, whereas girls are expected to follow rules carefully and to adopt an obedient posture (Ready, 2001). Schools reinforce the polarization of gender roles and the age-old “battle of the sexes” by positioning girls and boys in competitive arrangements.

Mimicking the actions of significant others is the first step in the development of a separate sense of self (Mead, 1934). Like adults, children become agents who actively facilitate and apply normative gender expectations to those around them. When children do not conform to the appropriate gender role, they may face negative sanctions such as being criticized or marginalized by their peers. Though many of these sanctions are informal, they can be quite severe. For example, a girl who wishes to take karate class instead of dance lessons may be called a “tomboy” and face difficulty gaining acceptance from both male and female peer groups (Ready, 2001). Boys, especially, are subject to intense ridicule for gender nonconformity (Coltrane and Adams, 2008; Kimmel, 2000).

Mass media serves as another significant agent of gender socialization. In television and movies, women tend to have less significant roles and are often portrayed as wives or mothers. When women are given a lead role, they are often one of two extremes: a wholesome, saint-like figure or a malevolent, hypersexual figure (Etaugh and Bridges, 2003). This same inequality is pervasive in children’s movies (Smith, 2008). Research indicates that of the 101 top-grossing G-rated movies released between 1990 and 2005, three out of four characters were male. Out of those 101 movies, only seven were near being gender balanced, with a character ratio of less than 1.5 males per 1 female (Smith, 2008).

Television commercials and other forms of advertising also reinforce inequality and gender-based stereotypes. Women are almost exclusively present in ads promoting cooking, cleaning, or child care-related products (Davis, 1993). Think about the last time you saw a man star in a dishwasher or laundry detergent commercial. In general, women are underrepresented in roles that involve leadership, intelligence, or a balanced psyche. Of particular concern is the depiction of women in ways that are dehumanizing, especially in music videos. Even in mainstream advertising, however, themes intermingling violence and sexuality are quite common (Kilbourne, 2000).

Social Stratification and Inequality

How do the distinctions between male and female, and the social attribution of different qualities to each, serve to organize our institutions (the family, occupational structure, and the public/private divide, etc.)? How do these distinctions organize differential access to rewards, privileges, and power? In society, how and why are women not treated as the equals of men?

Stratification refers to a system in which groups of people experience unequal access to basic, yet highly valuable, social resources. According to George Murdock’s classic work, Outline of World Cultures (1954), all societies classify work by gender. When a pattern appears in all societies, it is called a cultural universal. While the phenomenon of assigning work by gender is universal, its specifics are not. The same task is not assigned to either men or women worldwide. But the way each task’s associated gender is valued is notable. In Murdock’s examination of the division of labour among 324 societies around the world, he found that in nearly all cases the jobs assigned to men were given greater prestige (Murdock and White, 1969). Even if the job types were very similar and the differences slight, men’s work was still considered more vital.

Canadian society is also characterized by gender stratification. Evidence of gender stratification is especially keen within the economic realm. In Canada, women’s experience with wage labour includes unequal treatment in comparison to men in many respects:

• Women continue to do more of the unpaid labour in the household — meal preparation and cleanup, childcare, elderly care, household management, and shopping — even if they have a job outside the home. In 2010, women spent an average 50 hours a week looking after children compared to 24.4 hours a week for men, 13.8 hours a week doing household work compared to 8.3 hours for men, and, of those caring for elderly family members, 49% of women spent more than 10 hours a week caring for a senior compared to 25% for men (Statistics Canada, 2011). This double duty keeps working women in a subordinate role in the family structure and prevents them from achieving the salaries of men in the paid workforce (Hochschild and Machung, 1989).
• Women’s participation in the labour force has been increasing from 42% of women in 1976 to 58% of women in 2009 (Statistics Canada, 2011). Women now make up 48% of the total labour force (compared to 37% in 1976). They continue to dominate in “pink collar” occupations and part-time work, which are low paying, low status, often unskilled jobs that offer little possibility for advancement. In 2009, 67% of women still worked in traditionally “feminine” occupations like teaching, nursing, clerical, administrative or sales, and service jobs. 70% of part-time and 60% of minimum wage workers were women (Ferrao, 2010).
• Despite women making up nearly half (48%) of payroll employment, men vastly outnumber them in authoritative, powerful, and, therefore, high-earning jobs (Statistics Canada, 2011). Women’s income for full-year, full-time workers has remained at 72% of the income of men since 1992. This in part reflects the fact that women are more likely than men to work in part time or temporary employment. The comparison of average hourly wage is better: Women earned 83% of men’s average hourly wage in 2008, up from 76% in 1988 (Statistics Canada, 2011). However, as one report noted, if the gender gap in wages continues to close at the same glacial rate, women will not earn the same as men until the year 2240 (McInturff, 2013).

The reason for the gender gap in wages is fourfold. Firstly, there is gender discrimination in hiring and salary. Women and men are often not rewarded equally for the same work despite the fact discrimination on the basis of sex is unconstitutional in Canada. Secondly, as we noted above, men and women tend to be concentrated in different types of work which are not equally paid. Often because of choices made in high school and postsecondary education, women are limited to pink collar types of occupation. Thirdly, the unequal distribution of domestic duties, especially child and elder care, women are unable to work the same number of hours as men and experience disruptions in their career path. Fourthly, the work typically done by women is arbitrarily undervalued with respect to the work typically performed by men. It is certainly questionable that early childhood education occupations dominated by women involve less skill, less training, or less significance to society than many trades dominated by men, but there is a clear disparity in wages between these typically gender segregated types of occupation.

Beyond the economic sphere, there has been a long history of power relations based on gender in Canada. When looking to the past, it would appear that society has made great strides in terms of abolishing some of the most blatant forms of gender inequality (see timeline below) but the underlying effects of male dominance still permeate many aspects of society. The issue remains especially pertinent with regard to political representation. As elected representatives, the ratio of women to men in federal parliament and provincial legislatures is about 1 in 4, or 25% (McInturff, 2013).

• Before 1859 — Married women were not allowed to own or control property
• Before 1909 — Abducting a woman who was not an heiress was not a crime
• Before 1918 — Women were not permitted to vote (propertied women’s right to vote was taken away in New France in 1849)
• Before 1929 — Women were not legally considered “persons”
• Before 1953 — Employers could legally pay a woman less than a man for the same work
• Before 1969 — Women did not have the right to a safe and legal abortion (Nellie McClung Foundation, N.d.)

Theoretical Perspectives on Gender

Sociological theories serve to guide the research process and offer a means for interpreting research data and explaining social phenomena. For example, a sociologist interested in gender stratification in education may study why middle-school girls are more likely than their male counterparts to fall behind grade-level expectations in math and science. Another scholar might investigate why women are underrepresented in political office, while another might examine how women members of Parliament are treated by their male counterparts in meetings.

Structural Functionalism

Structural functionalism provided one of the most important perspectives of sociological research in the 20th century and has been a major influence on research in the social sciences, including gender studies. Viewing the family as the most integral component of society, assumptions about gender roles within marriage assume a prominent place in this perspective.

Functionalists argue that gender roles were established well before the preindustrial era when men typically took care of responsibilities outside of the home, such as hunting, and women typically took care of the domestic responsibilities in or around the home. These roles were considered functional because women were often limited by the physical restraints of pregnancy and nursing, and unable to leave the home for long periods of time. Once established, these roles were passed on to subsequent generations since they served as an effective means of keeping the family system functioning properly.

When changes occurred in the social and economic climate of Canada during World War II, changes in the family structure also occurred. Many women had to assume the role of breadwinner (or modern hunter and gatherer) alongside their domestic role in order to stabilize a rapidly changing society. When the men returned from war and wanted to reclaim their jobs, society fell into a state of imbalance, as many women did not want to forfeit their wage-earning positions (Hawke, 2007).

Talcott Parsons (1943) argued that the contradiction between occupational roles and kinship roles of men and women in North America created tension or strain on individuals as they tried to adapt to the conflicting norms or requirements. The division of traditional middle-class gender roles within the family — the husband as breadwinner and wife as homemaker — was functional for him because the roles were complementary. They enabled a clear division of labour between spouses, which ensured that the ongoing functional needs of the family were being met. Within the North American kinship system, wives’ and husbands’ roles were equally valued according to Parsons. However, within the occupational system, only the husband’s role as breadwinner was valued. There was an “asymmetrical relation of the marriage pair to the occupational structure” (p. 191). Being barred from the occupational system meant that women had to find a functional equivalent to their husbands’ occupational status to demonstrate their “fundamental equality” to their husbands. As a result, Parson theorized that these tensions would lead women to become expressive specialists in order to claim prestige (e.g., showing “good taste” in appearance, household furnishings, literature, and music), while men would remain instrumental or technical specialists and become culturally narrow. He also proposed that the instability of women’s roles in this system would lead to excesses like neurosis, compulsive domesticity, garishness in taste, disproportionate attachment to community or club activities, and the “glamour girl” pattern: “the use of specifically feminine devices as an instrument of compulsive search for power and exclusive attention” (p. 194).

Critical Sociology

According to critical sociology, society is structured by relations of power and domination among social groups (e.g., women versus men) that determine access to scarce resources. When sociologists examine gender from this perspective, we can view men as the dominant group and women as the subordinate group. According to critical sociology, social problems and contradictions are created when dominant groups exploit or oppress subordinate groups. Consider the women’s suffrage movement or the debate over women’s “right to choose” their reproductive futures. It is difficult for women to rise above men, as dominant group members create the rules for success and opportunity in society (Farrington and Chertok, 1993).

Friedrich Engels, a German sociologist, studied family structure and gender roles in the 1880s. Engels suggested that the same owner-worker relationship seen in the labour force is also seen in the household, with women assuming the role of the proletariat. Women are therefore doubly exploited in capitalist society, both when they work outside the home and when they work within the home. This is due to women’s dependence on men for the attainment of wages, which is even worse for women who are entirely dependent upon their spouses for economic support. Contemporary critical sociologists suggest that when women become wage earners, they can gain power in the family structure and create more democratic arrangements in the home, although they may still carry the majority of the domestic burden, as noted earlier (Risman and Johnson-Sumerford, 1998).

Feminist Theory

Feminist theory is a type of critical sociology that examines inequalities in gender-related issues. It also uses the critical approach to examine the maintenance of gender roles and inequalities. Radical feminism, in particular, considers the role of the family in perpetuating male dominance. In patriarchal societies, men’s contributions are seen as more valuable than those of women. Women are essentially the property of men. Through the feminist struggles for women’s emancipation in post-feudal modern society, the property relationship has been formally eliminated. Nevertheless, women still tend to be relegated to the private sphere, where domestic roles define their primary status identity. Whereas men’s roles and primary status is defined by their activities in the public or occupational sphere.

As a result, women often perceive a disconnect between their personal experiences and the way the world is represented by society as a whole. Dorothy Smith referred to this phenomenon as bifurcated consciousness (Smith, 1987). There is a division between the directly lived, bodily experience of women’s worlds (e.g., their responsibilities for looking after children, aging parents, and household tasks) and the dominant, abstract, institutional world to which they must adapt (the work and administrative world of bureaucratic rules, documents, and cold, calculative reasoning). There are two modes of knowing, experiencing, and acting that are directly at odds with one another (Smith, 2008). Patriarchal perspectives and arrangements, widespread and taken for granted, are built into the relations of ruling. As a result, not only do women find it difficult to find their experiences acknowledged in the wider patriarchal culture, their viewpoints also tend to be silenced or marginalized to the point of being discredited or considered invalid.

Sanday’s study of the Indonesian Minangkabau (2004) revealed that in societies that some consider to be matriarchies (where women are the dominant group), women and men tend to work cooperatively rather than competitively, regardless of whether a job is considered feminine by North American standards. The men, however, do not experience the sense of bifurcated consciousness under this social structure that modern Canadian females encounter (Sanday, 2004).

Symbolic Interactionism

Symbolic interactionism aims to understand human behaviour by analyzing the critical role of symbols in human interaction. This is certainly relevant to the discussion of masculinity and femininity. Imagine that you walk into a bank, hoping to get a small loan for school, a home, or a small business venture. If you meet with a male loan officer, you may state your case logically by listing all of the hard numbers that make you a qualified applicant as a means of appealing to the analytical characteristics associated with masculinity. If you meet with a female loan officer, you may make an emotional appeal by stating your good intentions as a means of appealing to the caring characteristics associated with femininity.

Because the meanings attached to symbols are socially created and not natural, and fluid, not static, we act and react to symbols based on the current assigned meaning. The word gay, for example, once meant “cheerful,” but by the 1960s it carried the primary meaning of “homosexual.” In transition, it was even known to mean “careless” or “bright and showing” (Oxford American Dictionary, 2010). Furthermore, the word gay (as it refers to a homosexual) carried a somewhat negative and unfavourable meaning 50 years ago, but has since gained more neutral and even positive connotations.

These shifts in symbolic meaning apply to family structure as well. In 1976, when only 27.6% of married women with preschool-aged children were part of the paid workforce, a working mother was still considered an anomaly and there was a general view that women who worked were “selfish” and not good mothers. Today, a majority of women with preschool-aged children are part of the paid workforce (66.5%), and a working mother is viewed as more normal (Statistics Canada, 2011).

Sociologist Charles H. Cooley’s concept of the “looking-glass self” (1902) can also be applied to interactionist gender studies. Cooley suggests that one’s determination of self is based mainly on the view of society (for instance, if society perceives a man as masculine, then that man will perceive himself as masculine). When people perform tasks or possess characteristics based on the gender role assigned to them, they are said to be doing gender (West and Zimmerman, 1987). Whether we are expressing our masculinity or femininity, West and Zimmerman argue, we are always “doing gender.” Thus, gender is something we do or perform, not something we are.

12.3. Sex and Sexuality

Sexual Attitudes and Practices

In the area of sexuality, sociologists focus their attention on sexual attitudes and practices, not on physiology or anatomy. As noted above, sexuality is viewed as a person’s capacity for sexual feelings and the orientation of those feelings. Studying sexual attitudes and practices is a particularly interesting field of sociology because sexual behaviour is a cultural universal. Throughout time and place, the vast majority of human beings have participated in sexual relationships (Broude, 2003). Each society, however, interprets sexuality and sexual activity in different ways. Many societies around the world have different attitudes about premarital sex, the age of sexual consent, homosexuality, masturbation, and other sexual behaviours that are not consistent with universally cultural norms (Widmer, Treas, and Newcomb, 1998). At the same time, sociologists have learned that certain norms (like the disapproval of incest) are shared among most societies. Likewise, societies generally have norms that reinforce their accepted social system of sexuality.

What is considered “normal” in terms of sexual behaviour is based on the mores and values of the society. Societies that value monogamy, for example, would likely oppose extramarital sex. Individuals are socialized to sexual attitudes by their family, education system, peers, media, and religion. Historically, religion has been the greatest influence on sexual behaviour in most societies, but in more recent years, peers and the media have emerged as two of the strongest influences — particularly with North American teens (Potard, Courtois, and Rusch, 2008). Let us take a closer look at sexual attitudes in Canada and around the world.

Sexuality around the World

Cross-national research on sexual attitudes in industrialized nations reveals that normative standards differ across the world. For example, several studies have shown that Scandinavian students are more tolerant of premarital sex than are North American students (Grose, 2007). A study of 37 countries reported that non-Western societies — like China, Iran, and India — valued chastity highly in a potential mate, while Western European countries — such as France, the Netherlands, and Sweden — placed little value on prior sexual experiences (Buss, 1989).

Even among Western cultures, attitudes can differ. For example, according to a 33,590-person survey across 24 countries, 89% of Swedes responded that there is nothing wrong with premarital sex, while only 42% of Irish responded this way. From the same study, 93% of Filipinos responded that sex before age 16 is always wrong or almost always wrong, while only 75% of Russians responded this way (Widmer, Treas, and Newcomb, 1998). Sexual attitudes can also vary within a country. For instance, 45% of Spaniards responded that homosexuality is always wrong, while 42% responded that it is never wrong; only 13% responded somewhere in the middle (Widmer, Treas, and Newcomb, 1998).

Of industrialized nations, Sweden is thought to be the most liberal when it comes to attitudes about sex, including sexual practices and sexual openness. The country has very few regulations on sexual images in the media, and sex education, which starts around age six, is a compulsory part of Swedish school curricula. Sweden’s permissive approach to sex has helped the country avoid some of the major social problems associated with sex. For example, rates of teen pregnancy and sexually transmitted disease are among the world’s lowest (Grose, 2007). It would appear that Sweden is a model for the benefits of sexual freedom and frankness. However, implementing Swedish ideals and policies regarding sexuality in other, more politically conservative, nations would likely be met with resistance.

Sexuality in Canada

Canada is often considered to be conservative and “stodgy” compared to the United States, which prides itself on being the land of the “free.” However, the United States is much more restrictive when it comes to its citizens’ general attitudes about sex. In the 1998 international survey noted above, 12% of Canadians stated that premarital sex is always wrong, compared to 29% of Americans. The average among the 24 countries surveyed on this question was 17%. Compared to 71% of Americans, 55% of Canadians condemned sex before the age of 16 years, 68% compared to 80% (U.S.) condemned extramarital sex, and 39% compared to 70% (U.S.) condemned homosexuality (Widmer, Treas, and Newcomb, 1998). A 2013 international study showed that to the question “Should society accept homosexuality?” 80% of Canadians said “yes” compared to 14% who said “no.” Whereas, in the United States 60% said “yes” and 33% said “no” (Pew Research Center, 2013).

North American culture is particularly restrictive in its attitudes about sex when it comes to women and sexuality. It is widely believed that men are more sexual than women. In fact, there is a popular notion that men think about sex every seven seconds. Research, however, suggests that men think about sex an average of 19 times per day, compared to 10 times per day for women (Fisher, Moore, and Pittenger, 2011).

The belief that men have — or have the right to — more sexual urges than women creates a double standard. Ira Reiss, a pioneer researcher in the field of sexual studies, defined the double standard as prohibiting premarital sexual intercourse for women but allowing it for men (Reiss, 1960). This standard has evolved into allowing women to engage in premarital sex only within committed love relationships, but allowing men to engage in sexual relationships with as many partners as they wish without condition (Milhausen and Herold, 1999). Due to this double standard, a woman is likely to have fewer sexual partners in her lifetime than a man. According to a Centers for Disease Control and Prevention (CDC) 2011 survey, the average 35-year-old woman has had three opposite-sex sexual partners while the average 35-year-old man has had twice as many (Centers for Disease Control, 2011). In a study of 1,479 Canadians over the age of 18, men had had an average of 11.25 sexual partners over their lifetime whereas women had an average of 4 (Fischtein, Herold, and Desmarais, 2007).

Making Connections: Big Picture

The History of Homosexuality: Making Up People?

One of the principal insights of contemporary sociology is that a focus on the social construction of different social experiences and problems leads to alternative ways of understanding them and responding to them. The sociologist often confronts a legacy of entrenched beliefs concerning innate biological disposition, or the individual psychopathology of persons who are considered abnormal. The sexual or gender “deviant” is a primary example. However, as Ian Hacking (2006) observes, even when these beliefs about kinds of persons are products of objective scientific classification, the institutional context of science and expert knowledge is not independent of societal norms, beliefs, and practices. The process of classifying kinds of people is a social process that Hacking calls “making up people” and Howard Becker (1963) calls “labeling.”

A homosexual was first defined as a kind of person in the 19th century: the sexual “invert.” This definition was “scientific,” but in no way independent of the cultural norms and prejudices of the times. The idea that homosexuals were characterized by an internal, deviant “inversion” of sexual instincts depended on the new scientific disciplines of biology and psychiatry (Foucault, 1980). The homosexual’s deviance was defined first by the idea that heterosexuality was biologically natural (and therefore “normal”) and second by the idea that, psychologically, sexual preference defined every aspect of the personality. Within the emerging field of psychiatry, it was possible to speak of an inverted personality because a lesbian woman who did not play the “proper” passive sexual role of her gender was masculine. A gay man who did not play his “proper” active sexual role was effeminate. After centuries during which an individual’s sexual preference was largely a matter of public indifference, in the 19th century, the problem of sexuality suddenly emerged as a biological, social, psychological, and moral concern.

The new definitions of homosexuality and sexual inversion led to a series of social anxieties that ranged from a threat to the propagation of the human species, to the perceived need to “correct” sexual deviation through psychiatric and medical treatments. The powerful normative constraints that emerged based largely on the 19th century scientific distinction between natural and unnatural forms of sexuality lead to the legacy of closeted sexuality and homophobic violence that remains to this day. Nevertheless, they depend on the concept of the homosexual as a specific kind of person.

As Hacking (2006) points out, the category of classification, or the label that defines different kinds of people, actually influences their behaviour and self-understanding. It is a “self-fulfilling prophecy” (see Chapter 22). They begin to experience the world and live in society in a different manner than they did previously. Ironically, the gay rights movement has built on the same biological and psychiatric definitions of the homosexual as a kind of person so to reverse the negative consequences of homophobic culture. Redefining the meaning of being a homosexual type of person advances the social acceptance of gays and lesbians. To some degree the gay rights movement has accepted the idea of the homosexual as a kind of person, and they have self-identified as such, but the outcome of this relabeling has not yet completely reversed the negative connotations of being gay.

Sociological Perspectives on Sex and Sexuality

Sociologists representing all three major theoretical perspectives study the role that sexuality plays in social life today. Scholars recognize that sexuality continues to be an important factor in social hierarchies and relations of power and that the manner in which sexuality is constructed has a significant effect on perceptions, interactions, health, and outcomes.

Structural Functionalism

When it comes to sexuality, functionalists stress the importance of regulating sexual behaviour to ensure marital cohesion and family stability. Since functionalists identify the family unit as the most integral component in society, they maintain a strict focus on it at all times and argue in favour of social arrangements that promote and ensure family preservation.

Functionalists such as Talcott Parsons (1955) have long argued that the regulation of sexual activity is an important function of the family. Social norms surrounding family life have, traditionally, encouraged sexual activity within the family unit (marriage) and have discouraged activity outside of it (premarital and extramarital sex). From a functionalist point of view, the purpose of encouraging sexual activity in the confines of marriage is to intensify the bond between spouses and to ensure that procreation occurs within a stable, legally recognized relationship. This structure gives offspring the best possible chance for appropriate socialization and the provision of basic resources.

From a functionalist standpoint, homosexuality poses a potential dysfunction in terms of both the procreative role of the family and the unifying myths that the traditional family provides.  Strictly speaking, homosexual couples cannot have children together so, for them at least, procreation would cease. (It is of course not the case that homosexuals are unable to marry or procreate with members of the opposite sex as this has occurred throughout history). Similarly, the deep connection — between the traditional family form, religion, cultural practices and beliefs — provides a unifying force of social cohesion that gay marriage threatens. Thus, homosexuality disrupts the existing functional order. The functions of the traditional family structure need to be served or satisfied by different family structures for a working social equilibrium to be restored. This analysis suggests that sociologists need to examine new structural forms that provide the functional equivalents of traditional marriage structures: the increasing legal acceptance of same-sex marriage; the emergence of new narratives about what makes a marriage legitimate (e.g., the  universality of the “love bond” rather than the rites of tradition); and the rise in gay and lesbian couples who choose to bear and raise children through a variety of available resources.

Critical Sociology

From a critical perspective, sexuality is another area in which power differentials are present and where dominant groups actively work to promote their worldview as well as their economic interests. Homosexuality was criminalized in Canada in 1841. At the time of Confederation in 1867, sodomy was prohibited, and in 1890 the Canadian Criminal Code made “acts of gross indecency” between men illegal. Acts of “gross indecency” between women were not prohibited until 1953. Throughout the 1950s and 1960s, homosexuals were even treated as national security risks; hundreds of gays and lesbians lost their civil service jobs or were purged from the military, and thousands were kept under surveillance (Kinsman, 2000).

It was not until 1969 that the Criminal Code was amended to relax the laws against homosexuality. As then Justice Minister Pierre Trudeau said in 1967 when the amendments were introduced, “Take this thing on homosexuality. I think the view we take here is that there’s no place for the state in the bedrooms of the nation. I think that what’s done in private between adults doesn’t concern the Criminal Code. When it becomes public this is a different matter, or when it relates to minors this is a different matter” (CBC, 2012). It was not until 2005 that same-sex couples were given the right to marry. Critical sociology asks why homosexuality, and other types of sexuality, have been the subject of persecution by the dominant sexual majority.

From a critical sociology point of view, a key dimension of social inequality based on sexuality has to do with the concept of “sexuality” itself. Sexuality is caught up in the relationship between knowledge and power. As we noted above, the homosexual was first defined as a “kind of person”  in the 19th century: the sexual “invert.” This definition was “scientific,” (at least in terms of the science of the time), but it was in no way independent of the cultural norms and prejudices of 19th century society. It was also not independent of the modern expansion of what Michel Foucault calls “micro-powers” over an increasing range of facets of the life of individuals. The early biologists, medical scientists, and psychologists viewed “sexuality” as a hidden agency that defined the viability of an individual’s personality, and posed a threat at various levels to the survival and health of the population. Abnormal sexuality was associated with mental disease, threats to institutional stability, and biological pathologies within the reproduction of the species. The idea that there was a division between healthy normal sexualities and dangerous deviant sexualities — a division that required the expertise of the medical and psychological establishment to diagnose and determine — became a kind of “Trojan horse” in which the problem of sexuality entered into people’s lives. As a public concern, sexuality became a danger to be controlled, surveilled, corrected, and in the worst cases, institutionalized. As Foucault (1980) describes, the sexual lives of children, “perverts,” married couples and the population as a whole became increasingly subject to interventions by doctors, psychiatrists, police, government administrators, moral crusaders, and families.

Part of the power issue involved in having a sexuality or a gender therefore has to do with the normality of one’s sexual identity and who determines what is normal or not. The norms defined by social custom, moral tradition, and scientific knowledge determine the degree of ease in which we can live within our own bodies and assume gender and sexual identities. As we noted above, having a gender or sexual identity is only experienced as normal or natural to the degree that one fits within the dominant gender schema — the ideological framework that states that there are only two possible sexes, male and female, and two possible genders, masculine and feminine. Sexuality is a component of the dominant gender schema in as far as — in heteronormative society — to be male is to be attracted to females and to be female is to be attracted to males. The dominant gender schema therefore provides the basis for the ways inequalities in power and status are distributed according to the degree that individuals conform to its narrow categories.

In contrast, Devor (2000) argues:

we live in a world which is far more diverse than any number of simplistic dichotomies can describe. I have become convinced that not only can men and women live in bodies of any sex, but that we, as a society, go against reality when we insist that there are only two genders, only two sexes, and only slight variations on two basic sexualities. I have learned from speaking with transgendered and transsexed people that we diminish ourselves as a society by failing to avail ourselves of the special gifts and lessons we can receive from the transgendered, transsexed and intermediately sexed people among us.

Symbolic Interactionism

Interactionists focus on the meanings associated with sexuality and with sexual orientation. Since femininity is devalued in North American society, those who adopt such traits are subject to ridicule; this is especially true for boys or men. Just as masculinity is the symbolic norm, so too has heterosexuality come to signify normalcy.

The experiences of gender and sexual outsiders — homosexuals, bisexuals, transsexuals, women who do not look or act “feminine,” men who do not look or act “masculine,” etc. — reveal the subtle dramaturgical order of social processes and negotiations through which all gender identity is sustained and recognized by others. From a symbolic interactionist perspective, “passing” as a “normal” heterosexual depends on one’s sexual cues and props being received and interpreted by others as passable.

The coming-out process of homosexuals is described by Vivienne Cass as a series of social stages that the individual is obliged to negotiate with others (Devor, 1997): first, a period of identity confusion in which the person attempts to deny or resist the growing suspicion that he or she is homosexual; second, a period of identity comparison in which the person examines the series of available identity options to see which one explains his or her sense of self best; third, a period of identity tolerance in which the person recognizes “I probably am gay” and seeks out more information and contacts; fourth, a period of identity acceptance in which the person carefully manages sexual information or claims public acknowledgment of his or her sexual identity; fifth, a period of identity pride in which the person identifies strongly with his or her reference group and minimizes the value of others; and sixth, a period of identity synthesis in which the person’s sexuality is naturalized, becoming “no big deal.” Of course the transition between these stages is not predetermined, and it is possible to remain stuck in one stage or even to go backwards. For the homosexual, these transitions are fraught with difficulty.

To what degree does the same process apply to heterosexuals? Although the idea of coming out as a heterosexual, or as a masculine man or a feminine woman, might seem absurd, this absurdity is grounded in the norms of heteronormative society that are so deeply entrenched as to make them appear natural. The social processes of acquiring a gender and sexual identity, or of “having” a gender or a sexuality, are essentially the same; yet, the degree to which society accepts the resulting identities is what differs.

Interactionists are also interested in how discussions of homosexuals often focus almost exclusively on the sex lives of gays and lesbians; homosexuals, especially men, may be assumed to be hypersexual and, in some cases, deviant. Interactionism might also focus on the slurs used to describe homosexuals. Labels such as “queen” and “fag” are often used to demean homosexual men by feminizing them. This subsequently affects how homosexuals perceive themselves. Recall Cooley’s “looking-glass self,” which suggests that self develops as a result of one’s interpretation and evaluation of the responses of others (Cooley, 1902). Constant exposure to derogatory labels, jokes, and pervasive homophobia would lead to a negative self-image, or worse, self-hate. The CDC reports that homosexual youths who experience high levels of social rejection are six times more likely to have high levels of depression and eight times more likely to have attempted suicide (CDC, 2011).

Queer Theory

Queer theory is a perspective that problematizes the manner in which we have been taught to think about sexual orientation. By calling their discipline “queer,” these scholars are rejecting the effects of labelling; instead, they embrace the word “queer” and have reclaimed it for their own purposes. Queer theorists reject the dominant gender schema and the dichotomization of sexual orientations into two mutually exclusive outcomes, homosexual or heterosexual. Rather, the perspective highlights the need for a more flexible and fluid conceptualization of sexuality — one that allows for change, negotiation, and freedom. The current schema used to classify individuals as either “heterosexual” or “homosexual” pits one orientation against the other. This mirrors other oppressive schemas in our culture, especially those surrounding gender and race (Black versus White, male versus female).

Queer theorist Eve Kosofsky Sedgwick argued against North American society’s monolithic definition of sexuality — against its reduction to a single factor: the sex of one’s desired partner. Sedgwick identified dozens of other ways in which people’s sexualities were different, such as:

• Even identical genital acts mean very different things to different people.
• Sexuality makes up a large share of the self-perceived identity of some people, a small share of others.
• Some people spend a lot of time thinking about sex, others little.
• Some people like to have a lot of sex, others little or none.
• Many people have their richest mental/emotional involvement with sexual acts that they do not do, or do not even want to do
• Some people like spontaneous sexual scenes, others like highly scripted ones, others like spontaneous-sounding ones that are nonetheless totally predictable.
• Some people, whether homosexual, heterosexual, or bisexual, experience their sexuality as deeply embedded in a matrix of gender meanings and gender differentials. Others of each sexuality do not. (Sedgwick, 1990)

In the end, queer theory strives to question the ways society perceives and experiences sex, gender, and sexuality, opening the door to new scholarly understanding.

Throughout this chapter, we have examined the complexities of gender, sex, and sexuality. Differentiating between sex, gender, and sexual orientation is an important first step to a deeper understanding and critical analysis of these issues. Understanding the sociology of sex, gender, and sexuality will help to build awareness of the inequalities experienced by subordinate groups such as women, homosexuals, and transgendered individuals.

Section Summary

12.1. The Difference between Sex, Gender, and Sexuality
The terms “sex” and “gender” refer to two different identifiers. Sex denotes biological characteristics differentiating males and females, while gender denotes social and cultural characteristics of masculine and feminine behaviour. Sex and gender are not always synchronous. Individuals who strongly identify with the opposing gender are considered transgendered.

12.2. Gender
Children become aware of gender roles in their earliest years. They come to understand and perform these roles through socialization, which occurs through four major agents: family, education, peer groups, and mass media. Socialization into narrowly prescribed gender roles results in the stratification of males and females. Each sociological perspective offers a valuable view for understanding how and why gender inequality occurs in our society.

12.3. Sex and Sexuality
When studying sex and sexuality, sociologists focus their attention on sexual attitudes and practices, not on physiology or anatomy. Norms regarding gender and sexuality vary across cultures. In general, Canada tends to be less conservative than the United States in its sexual attitudes. As a result, homosexuals still continue to face opposition and discrimination in most major social institutions, but discrimination based on sexual orientation is legally prohibited in the Canadian constitution. Gays and lesbians are able to get married in Canada, and school boards across the country have instituted anti-bullying policies to prevent the targeting of LGBT students.

Further Research

12.1. The Difference between Sex, Gender, and Sexuality
For more information on gender identity and advocacy for transgendered individuals see the Global Action for Trans Equality website: http://openstaxcollege.org/l/trans_equality.

12.2. Gender
For more gender-related statistics, see the U.S. Centers for Disease Control and Prevention website at http://www.cdc.gov/ and browse through to pictures like “gender and education” and “gender and health.” (Include quotation marks when searching.)

References

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Jacobs, Sue-Ellen, Wesley Thomas, and Sabine Lang. (1997). Two spirit people: Native American gender identity, sexuality, and spirituality. Champaign, IL: University of Illinois Press.

J.E.B. v. ALABAMA 114 S.Ct. (1419/1994). United States Supreme Court, 1 Race & Ethnic Anc. L. Dig. 57 (1995). Available at: http://scholarlycommons.law.wlu.edu/crsj/vol1/iss1/14.

Kinsey, Alfred C. et al. (1998). Sexual Behavior in the Human Male. Bloomington, IN: Indiana University Press. (original work published 1948)

Moi, T. (2005). Sex, gender and the body. New York: Oxford University Press.

National Coalition of Anti-Violence Programs. (2010). Hate violence against lesbian, gay, bisexual, transgender, queer and HIV-affected communities in the United States. [PDF] A Report from the National Coalition of Anti-Violence Programs. Retrieved January 10, 2012, from (http://www.avp.org/storage/documents/Reports/2012_NCAVP_2011_HV_Report.pdf).

Poasa, Kris. (1992). The Samoan Fa’afafine: One case study and discussion of transsexualism. Journal of Psychology & Human Sexuality, 5(3):39–51.

Ryle, Robyn. (2011). Questioning gender: A sociological exploration. Thousand Oaks, CA: Pine Forge Press.

Sedgwick, Eve Kosofsky. (1985). Between men: English literature and male homosocial desire. New York: Columbia University Press.

Statistics Canada. (2011). Gay pride…by the numbers. Media room: By the numbers. Retrieved April 29, 2014, from http://www42.statcan.gc.ca/smr08/2011/smr08_158_2011-eng.htm

Taylor, Catherine and Tracey Peter. (2011). Every class in every school: The first national climate survey on homophobia, biphobia, and transphobia in Canadian schools. Final report. [PDF] Toronto: Egale Canada human rights trust. Retrieved April 29, 2014, from http://mygsa.ca/sites/default/files/resources/EgaleFinalReport-web.pdf

Transgender Law & Policy Institute. (2007). Retrieved February 13, 2012 (www.transgenderlaw.org).

12.2. Gender
Coltrane, Scott and Michele Adams. (2008). Gender and families. Lanham, MD: Rowman & Littlefield.

Cooley, Charles Horton. (1902). Human nature and the social order. New York: Scribner’s.

Davis, Donald M. (1993). TV is a blonde, blonde world. American demographics, Special Issue: Women change places, 15(5):34–41.

Etaugh, Clair and Judith Bridges. (2004). Women’s lives: A topical approach. Boston, MA: Allyn & Bacon.

Farrington, K. and W. Chertok. (1993). Social Conflict Theories of the Family. In P.G. Boss, W.J. Doherty, R. LaRossa, W.R. Schumm and S.K. Steinmetz (Eds.), Sourcebook of family theories and methods: A contextual approach (pp. 357–381). New York: Plenum.

Hawke, Lucy A. (2007). Gender roles within American marriage: Are they really changing? ESSAI, 5 (23):70-74. Retrieved February 22, 2012, from http://dc.cod.edu/cgi/viewcontent.cgi?article=1023&context=essai.

Hochschild, Arlie R. and Anne Machung. (1989). The second shift: Working parents and the revolution at home. New York: Viking.

Kane, Eileen. (1996). Gender, culture, and learning. Washington, DC: Academy for Educational Development.

Kilbourne, Jean. (2000). Can’t buy me love: How advertising changed the way we think and feel. New York: Touchstone Publishing.

Kimmel, Michael. (2000). The gendered society. Oxford, UK: Oxford University Press.

Lips, Hillary M. (2004). The gender gap in possible selves: Divergence of academic self-views among high school and university students. Sex Roles, 50(5/6):357–371.

McInturff, Kate. (2013). Closing Canada’s gender gap: Year 2240 here we come! [PDF]Behind the numbers. Canadian Centre for Policy Alternatives. Ottawa. Retrieved April 30, 2014, from http://www.policyalternatives.ca/sites/default/files/uploads/publications/National%20Office/2013/04/Closing_Canadas_Gender_Gap_0.pdf.

Mead, George Herbert. (1967). Mind, self, and society: From the standpoint of a social behaviorist. Chicago, IL: University of Chicago Press. (original work published 1934)

Murdock, George Peter and Douglas R. White. (1969). Standard cross-cultural sample. Ethnology, 9:329–369.

National Institute of Mental Health. (1999). Unpublished epidemiological catchment area analysis.

Nellie McClung Foundation. (n.d.). History of women’s rights. The Nellie McClung foundation.  Retrieved April 30, 2014, from http://www.ournellie.com/womens-suffrage/history-of-womens-rights.

Oxford American Dictionary. (2010). 3rd edition. Oxford, U.K.: Oxford University Press.

Parsons, Talcott. (1958). The kinship system of the contemporary United States. In Essays in sociological theory (pp. 177-196). NY: Free Press. (original work published 1943)

Pincus, Fred. (2000). Discrimination comes in many forms: Individual, institutional, and structural. In Readings for Diversity and Social Justice (pp. 31-35). New York, NY: Routledge.

Raffaelli, Marcela and Lenna L. Ontai. (2004). Gender socialization in Latino/A families: Results from two retrospective studies. Sex roles: A Journal of Research, 50(5/6):287–299.

Ready, Diane. (2001). ‘Spice girls,’ ‘nice girls,’ ‘girlies,’ and ‘tomboys’: Gender discourses, girls’ cultures and femininities in the primary classroom. Gender and Education, 13(2):153-167.

Risman, Barbara and Danette Johnson-Sumerford. (1998). Doing it fairly: A study of postgender marriages. Journal of Marriage and Family, (60)1:23–40.

Sadker, David and Myra Sadker. (1994). Failing at fairness: How our schools cheat girls. Toronto, ON: Simon & Schuster.

Sanday, Peggy Reeves. (2004). Women at the center: Life in a modern matriarchy. Ithaca, NY: Cornell University Press.

Seem, Susan Rachael and Diane M. Clark. (2006). Healthy Women, Healthy Men, and Healthy Adults: An Evaluation of Gender Role Stereotypes in the Twenty-first Century. Sex Roles, 55(3-4): 247–258.

Smith, Dorothy. (1987). The everyday world as problematic: A feminist sociology. Boston: Northeastern University Press.

Smith, Stacy. (2008). Gender stereotypes: An analysis of popular films and TV. [PDF] Geena Davis Institute on Gender in Media. Retrieved on January 10, 2012, from http://www.thegeenadavisinstitute.org/downloads/GDIGM_Gender_Stereotypes.pdf.

Staples, Robert and Leanor Boulin Johnson. (2004). Black Families at the Crossroads: Challenges and Prospects. San Francisco, CA: Jossey-Bass.

Statistics Canada. (2011). Women in Canada: A gender based statistical report. [PDF] Ottawa: Statistics Canada. Retrieved April 30, 2014 from  http://www.statcan.gc.ca/pub/89-503-x/89-503-x2010001-eng.pdf

Thorne, Barrie. (1993). Gender Play: Girls and Boys in School. New Brunswick, NJ: Rutgers University Press.

UNICEF. (2007). Early Gender Socialization. Unicef.org. August 29. Retrieved January 10, 2012, from (http://www.unicef.org/earlychildhood/index_40749.html).

West, Candace and Don Zimmerman. (1987). Doing gender. Gender and Society, 1(2):125–151.

12.3. Sex and Sexuality
American Psychological Association (APA). (2008). Answers to your questions: For a better understanding of sexual orientation and homosexuality. [Brochure created with editorial assistance from the APA Committee on Lesbian, Gay, Bisexual, and Transgender Concerns. Produced by the Office of Public and Member Communications]. Washington, DC. Retrieved January 10, 2012, from http://www.apa.org/topics/sexuality/orientation.aspx.

Broude, Gwen J. (2003). Sexual attitudes and practices.  In Encyclopedia of Sex and Gender: Men and Women in the World’s Cultures, Volume 1 (pp. 177–184). New York, NY: Springer.

Buss, David M. (1989). Sex differences in human mate preferences: Evolutionary hypothesis tested in 37 cultures. Behavioral and Brain Sciences, 12(1):1–49.

CBC. (2012). Timeline: Same-sex rights in Canada. CBC News. January 12. Retrieved April 30, 2014, from http://www.cbc.ca/news/canada/timeline-same-sex-rights-in-canada-1.1147516

Centers for Disease Control and Prevention. (2011). Lesbian, gay, bisexual, and transgender health. January 25. Retrieved February 13, 2012, from http://www.cdc.gov/lgbthealth/youth.htm.

Cooley, Charles Horton. (1902). Human nature and the social order. New York: Scribner.

Devor, Aaron. (1997). FTM: Female-to-male transsexuals in society.  Bloomington, IN: Indiana University Press.

Devor, A. H. (2000). How many sexes? How many genders? When two are not enough.. [Lecture] Sociology Department, University of Victoria, Canada. Retrieved from http://web.uvic.ca/~ahdevor/HowMany/HowMany.html

Fischtein, Dayna, Edward Herold,  and Serge Desmarais. (2007). How much does gender explain in sexual attitudes and behaviors? A survey of Canadian adults. Archives of Sexual Behaviour, 36: 451–461.

Fisher, T.D., Z.T. Moore and M. Pittenger. (2011). Sex on the brain?: An examination of frequency of sexual cognitions as a function of gender, erotophilia, and social desirability. The Journal of Sex Research, 49(1):69–77.

Foucault, Michel. (1980). The history of sexuality volume 1: An introduction. NY: Vintage Books.

Grose, Thomas K. (2007). Straight facts about the birds and bees. U.S. News and World Report, 3/26/2007, Vol. 142, Issue 11, p.56. Retrieved February 13, 2012 (http://www.usnews.com/usnews/news/articles/070318/26sex.htm).

Kinsman, Gary. (2000). Constructing gay men and lesbians as national security risks, 1950-1970. In Gary Kinsman, Dieter K. Buse, and Mercedes Steedman (Eds.), Whose National Security? Canadian State Surveillance and the Creation of Enemies (pp.143-153). Toronto: Between the Lines Press.

Milhausen, Robin and Edward Herold. (1999). Does the sexuality double standard still exist? Perceptions of university women. Journal of Sex Research, 36(4):361–368.

Parsons, Talcott. (1958). The kinship system of the contemporary United States. In Essays in Sociological Theory (pp. 177-196). NY: Free Press. (original work published 1943)

Parsons, Talcott, Robert F. Bales, James Olds, Morris Zelditsch, and Philip E. Slater. (1955). Family, socialization, and interaction process. New York: Free Press.

Pew Research Center. (2013). The global divide on homosexuality: Greater acceptance in more secular and affluent countries. [PDF] Pew Research Center. June 4. Retrieved April 30, 2014, from http://www.pewglobal.org/files/2013/06/Pew-Global-Attitudes-Homosexuality-Report-FINAL-JUNE-4-2013.pdf

Potard, C., R. Courtois, and E. Rusch. (2008). The influence of peers on risky sexual behavior during adolescence. European Journal of Contraception & Reproductive Health Care, 13(3): 264–270.

Sedgwick, Eve Kosofsky. (1990). Epistemology of the closet. Berkeley, CA: University of California Press.

Widmer, Eric D., Judith Treas and Robert Newcomb. (1998). Attitudes toward nonmarital sex in 24 countries. Journal of Sex Research, 35(4):349.

Solutions to Section Quiz

1 B, | 2 A, | 3 B, | 4 B, | 5 D, | 6 C, | 7 C, | 8 B, | 9 B, | 10 D, | 11 B, | 12 A, | 13 D, | 14 A, [Return to Quiz]

Image Attributions

Figure 12.3. Dance to the Berdache by George Catlin (http://commons.wikimedia.org/wiki/File:Catlin_-_Dance_to_the_berdache.jpg) is in the public domain (http://commons.wikimedia.org/wiki/Public_domain)

Figure 12.8. Pink by Robert Couse Baker (https://www.flickr.com/photos/29233640@N07/3951652557/in/gallery-42031937@N04-72157623838686839/) used under CC BY 2.0 license (https://creativecommons.org/licenses/by/2.0/)

Figure 12.9. Emily Murphy. [Public domain], via Wikimedia Commons (https://commons.wikimedia.org/wiki/File:EmilyMurphy.jpg)

Figure 12.12. Two men in Florence kissing. Bartolomeo Cesi, [Public domain], via Wikimedia Commons (https://commons.wikimedia.org/wiki/File:Twoflorencemenkiss.jpg)