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Gender stud

JUDITH BUTLER questions the belief that certain gendered behaviors are natural,
illustrating the ways that one's learned performance of gendered behavior (what we commonly associate with femininity and masculinity) is an act of sorts, a performance, one that is imposed upon us by normative heterosexuality. Butler thus offers what she herself calls "a more radical use of the doctrine of constitution that takes the social agent as an object rather than the subject of constitutive acts" ("Performative" 270). In other words, Butler questions the extent to which we can assume that a given individual can be said to constitute him- or herself; she wonders to what extent our acts are determined for us, rather, by our place within language and convention. She follows postmodernist and poststructuralist practice in using the term "subject" (rather than "individual" or "person") in order to underline the linguistic nature of our position within what Jacques Lacan terms the symbolic order, the system of signs and conventions that determines our perception of what we see as reality. Unlike theatrical acting, Butler argues that we cannot even assume a stable subjectivity that goes about performing various gender roles; rather, it is the very act of performing gender that constitutes who we are (see the next module on performativity). Identity itself, for Butler, is an illusion retroactively created by our performances: "In opposition to theatrical or phenomenological models which take the gendered self to be prior to its acts, I will understand constituting acts not only as constituting the identity of the actor, but as constituting that identity as a compelling illusion, an object of belief" ("Performative" 271). That belief (in stable identities and gender differences) is, in fact, compelled "by social sanction and taboo" ("Performative" 271), so that our belief in "natural" behavior is really the result of both subtle and blatant coercions. One effect of such coercions is also the creation of that which cannot be articulated, "a domain of unthinkable, abject, unlivable bodies" (Bodies xi) that, through abjection by the "normal" subject helps that subject to constitute itself: "This zone of uninhabitability will constitute the defining limit of the subject's domain; it will constitute that site of dreaded identification against, whichand by virtue of whichthe domain of the subject will circumscribe its own claim to autonomy and to life" (Bodies 3). This repudiation is necessary for the subject to establish "an identification with the normative phantasm of 'sex'" (Bodies 3), but, because the act is not "natural" or "biological" in any way, Butler uses that abjected domain to question and "rearticulate the very terms of symbolic legitimacy and intelligibility" (Bodies 3). By underlining the artificial, proscribed, and performative nature of gender identity, Butler seeks to trouble the definition of gender, challenging the status quo in order to fight for the rights of marginalized identities (especially gay and lesbian identity). Indeed, Butler goes far as to argue that gender, as an objective natural thing, does not exist: "Gender reality is performative which means, quite simply, that it is real only to the extent that it is performed" ("Performative" 278). Gender, according to Butler, is by no means tied to material bodily facts but is solely and completely a social construction, a fiction, one that, therefore, is open to change and contestation: "Because there is neither an 'essence' that gender expresses or externalizes nor an objective ideal to which gender aspires; because gender is not a fact, the various acts of gender creates the idea of gender, and without those acts, there would be no gender at all. Gender is, thus, a construction that regularly conceals its genesis" ("Performative" 273). That genesis is not corporeal but

performative (see next module), so that the body becomes its gender only "through a series of acts which are renewed, revised, and consolidated through time" ("Performative" 274). By illustrating the artificial, conventional, and historical nature of gender construction, Butler attempts to critique the assumptions of normative heterosexuality: those punitive rules (social, familial, and legal) that force us to conform to hegemonic, heterosexual standards for identity. Butler takes her formulations even further by questioning the very distinction between gender and sex. In the past, feminists regularly made a distinction between bodily sex (the corporeal facts of our existence) and gender (the social conventions that determine the differences between masculinity and femininity). Such feminists accepted the fact that certain anatomical differences do exist between men and women but they pointed out how most of the conventions that determine the behaviors of men and women are, in fact, social gender constructions that have little or nothing to do with our corporeal sexes. According to traditional feminists, sex is a biological category; gender is a historical category. Butler questions that distinction by arguing that our "gender acts" affect us in such material, corporeal ways that even our perception of corporeal sexual differences are affected by social conventions. For Butler, sex is not "a bodily given on which the construct of gender is artificially imposed, but... a cultural norm which governs the materialization of bodies" (Bodies 2-3; my italics). Sex, for Butler, "is an ideal construct which is forcibly materialized through time. It is not a simple fact or static condition of a body, but a process whereby regulatory norms materialize 'sex' and achieve this materialization through a forcible reiteration of those norms" (Bodies 2). Butler here is influenced by the postmodern tendency to see our very conception of reality as determined by language, so that it is ultimately impossible even to think or articulate sex without imposing linguistic norms: "there is no reference to a pure body which is not at the same time a further formation of that body" (Bodies 10). (See the Introduction to Gender and Sex for Thomas Laqueur's exploration of the different ways that science has determined our understanding of bodily sexuality since the ancient Greeks.) The very act of saying something about sex ends up imposing cultural or ideological norms, according to Butler. As she puts it, "'sex' becomes something like a fiction, perhaps a fantasy, retroactively installed at a prelinguistic site to which there is no direct access" (Bodies 5). Nonetheless, that fiction is central to the establishment of subjectivity and human society, which is to say that, even so, it has material effects: "the 'I' neither precedes nor follows the process of this gendering, but emerges only within and as the matrix of gender relations themselves" (Bodies 7). That linguistic construction is also not stable, working as it does by always re-establishing boundaries (and a zone of abjection) through the endlessly repeated performative acts that mark us as one sex or another. "Sex" is thus unveiled not only as an artificial norm but also a norm that is subject to change. Butler's project, then, is "to 'cite' the law in order to reiterate and coopt its power, to expose the heterosexual matrix and to displace the effect of its necessity" (Bodies 15).

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From Wikipedia, the free encyclopedia
Gender studies is a field of interdisciplinary study which analyses race, ethnicity, sexuality and location.

Gender study has many different forms. One view exposed by the philosopher Simone de Beauvoir said: "One is not born a woman, one becomes one". This view proposes that in gender studies, the term "gender" should be used to refer to the social and cultural constructions of masculinities and femininities, not to the state of being male or female in its entirety. However, this view is not held by all gender theorists. Other areas of gender study closely examine the role that the biological states of being male or female have on social constructs of gender. Specifically, in what way gender roles are defined by biology and how they are defined by cultural trends. The field emerged from a number of different areas: the sociology of the 1950s and later (see Sociology of gender); the theories of the psychoanalyst Jaques Lacan; and the work of feminists such as Judith Butler. Each field came to regard "gender" as a practice, sometimes referred to as something that is performative. Feminist theory of psychoanalysis, articulated mainly by Julia Kristeva (the "semiotic" and "abjection") and Bracha Ettinger
[5] [6] [4] [3] [2]

(the "matrixial

trans-subjectivity" and the "primal mother-phantasies"), and informed both by Freud, Lacan and the Object relations theory, is very influential in gender studies.


1 Studying gender 2 Influences of gender studies

2.1 Gender studies and psychoanalytic theory


2.1.1 Sigmund Freud 2.1.2 Jacques Lacan

  o o o

2.1.3 Julia Kristeva 2.1.4 Mark Blechner

2.2 Literary theory 2.3 Post-modern influence 2.4 Visual theory

3 The development of gender theory

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3.1 History of gender studies 3.2 Women's studies 3.3 Men's studies 3.4 Judith Butler

4 Criticism 5 Other people whose work is associated with gender studies 6 See also 7 References 8 Bibliography 9 External links

Studying gender
Gender is an important area of study in many disciplines
[citation needed]

, such as literary theory, drama studies, film theory, performance

theory, contemporary art history, anthropology, sociology,psychology and psychoanalysis. These disciplines sometimes differ in their approaches to how and why they study gender. For instance in anthropology, sociology and psychology, gender is often studied as a practice, whereas in cultural studies representations of gender are more often examined. Gender studies is also a discipline in itself: an interdisciplinary area of study that incorporates methods and approaches from a wide range of disciplines.

Influences of gender studies

Gender studies and psychoanalytic theory
Sigmund Freud
Some feminist critics have dismissed the work of Sigmund Freud as sexist, because of his view that women are 'mutilated and must learn to accept their lack of a penis' (in Freud's terms a "deformity"). On the other hand, feminist theorists such as Juliet Mitchell, Nancy Chodorow, Jessica Benjamin, Jane Gallop, Bracha Ettinger, Shoshana Felman, Griselda Pollock
[8] [7]

and Jane Flax

have argued that psychoanalytic theory is vital to the feminist project and must, like other theoretical traditions, be adapted by women to free it from vestiges of sexism. Shulamith Firestone, in "Freudianism: The Misguided Feminism", discusses how Freudianism is almost completely accurate, with the exception of one crucial detail: everywhere that Freud writes "penis", the word should be replaced with "power".

Jacques Lacan
Lacan's theory of sexuation organizes femininity and masculinity according to different unconscious structures. Both male and female subjects participate in the "phallic" organization, and the feminine side of sexuation is "supplementary" and not opposite or complementary. Sexuation (sexual situation) the development of gender-roles and role-play in childhood breaks down concepts of gender identity as innate or biologically determined. (clarify-refutes?challenges?) Grosz accuse Jacques Lacan of maintaining a sexist tradition in psychoanalysis.
[11] [10] [9]

Critics like Elizabeth

Others, such as Judith Butler, Bracha


Ettinger and Jane Gallop have used Lacanian work, though in a critical way, to develop gender theory.

Julia Kristeva
Main article: Julia Kristeva Julia Kristeva has significantly developed the field of semiotics. In her work on abjection, she structures subjectivity upon the abjection of the mother and argues that the way in which an individual excludes (or abjects) their mother as means of forming an identity is similar to the way in which societies are constructed. She contends that patriarchal cultures, like individuals, have had to exclude the maternal and the feminine so that they can come into being.

Mark Blechner
Main article: Mark Blechner Mark Blechner expanded psychoanalytic views of sex and gender, calling psychoanalysis "the once and future queer science". has argued that there is a "gender fetish" in western society, in which the gender of sexual partners is given enormously disproportionate attention over other factors involved in sexual attraction, such as age and social class. He proposes that the words "homosexuality" and "heterosexuality" be given prefixes, depending on the dimension that is the same or different between partners.
[17] [16]


"Age heterosexuality" would indicate an attraction between people of different ages, for example. What is conventionally

called "heterosexuality" (attraction between a man and a woman) would be called "gender heterosexuality". Cultures can have very different norms of maleness and masculinity. Blechner identifies the terror, in Western males, of penetration. Yet in many societies, being gay is defined only by being a male who lets himself be penetrated. Males who penetrate other males are considered masculine and not gay and are not the targets of prejudice.

In other cultures, however, receptive fellatio is the


norm for early adolescence and seen as a requirement for developing normal manliness.

Literary theory
Psychoanalytically oriented French feminism focused on visual and literary theory all along. Virginia Woolf's legacy as well as "Adrienne Rich's call for women's revisions of literary texts, and history as well, has galvanized a generation of feminist authors to reply with texts of their own". the point of view of gender.

Griselda Pollock and other femininsts have articulated Myth and Poetry


and literature,



Post-modern influence
This section requires expansion.

The emergence of post-feminism affected gender studies, or essentialist gender identity, to post-modern


causing a movement in theories identity away from the concept of fixed


fluid or multiple identities .

See Donna Haraway, The Cyborg Manifesto, as an example of post-identity feminism. More recently, the relation between post-modernism or post-structuralism and masculinity has been considered. Masculinity can be taken as always in movement and never fixed or stable. See Reeser, Masculinities in Theory (2010) for a comprehensive overview of this approach.

Visual theory
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The development of gender theory

History of gender studies
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by adding to it.

Women's studies
Main article: Women's studies Women's studies is an interdisciplinary academic field devoted to topics concerning women, feminism, gender, and politics. It often includes feminist theory, women's history (e.g. a history of women's suffrage) and social history, women's fiction, women's health, feminist psychoanalysis and the feminist and gender studies-influenced practice of most of the humanities and social sciences.

Men's studies
Main article: Men's studies Men's studies is an interdisciplinary academic field devoted to topics concerning men, masculism, gender, and politics. It often includes masculist theory, men's history and social history, men's fiction,men's health, masculist psychoanalysis and the masculist and gender studies-influenced practice of most of the humanities and social sciences. Key theoretical contributions reconciling the relationship between masculist/feminist interpretation of gender studies include Does Feminism Discriminate Against Men

by Dr Warren Farrell and James Sterba, and Gendering, Courtship and Pay Equality by Dr Rory Ridley-Duff.


Judith Butler
Main article: Judith Butler The concept of gender performativity is at the core of Butler's work, notably in Gender Trouble. In Butlers terms the performance of gender, sex, and sexuality is about power in society. She locates the construction of the "gendered, sexed, desiring subject" in

"regulative discourses". A part of Butler's argument concerns the role of sex in the construction of "natural" or coherent gender and sexuality. In her account, gender and heterosexuality are constructed as natural because the opposition of the male and female sexes is perceived as natural in the social imaginary.

A concern has been raised that this article's Criticism section may be compromising the article's neutral point of view of the subject. Possible resolutions may be to integrate the material in the section into the article as a whole, or to rewrite the contents of the section. Please see the discussion on the talk page. (February 2011)
Gender studies is criticized by Paul Nathanson and Katherine K. Young for being a discipline that "philosophizes, theorizes and politicizes on the nature of the female gender" as a social construct, to the point of excluding the male gender from analysis. They also claim that the 'gender' in gender studies is "routinely used as a synonym for 'women'.

Historian and theorist Bryan Palmer argues that the current reliance on poststructuralism with its reification of discourse and avoidance of the structures of oppression and struggles of resistance obscures the origins, meanings, and consequences of historical events and processes, and he seeks to counter the current "gender studies" with an argument for the necessity to analyze lived experience and the structures of subordination and power.

Pope Benedict XVI has denounced some of the gender theories, warning that they blur the distinction between male and female and could thus lead to the "self-destruction" of the human race.

He warned against the manipulation that takes place in national and

international forums when the term "gender" is altered. "What is often expressed and understood by the term 'gender,' is definitively resolved in the self-emancipation of the human being from creation and the Creator," he warned. "Man wants to create himself, and to decide always and exclusively on his own about what concerns him." The Pontiff said this is man living "against truth, against the creating Spirit".

Rosi Braidotti has criticized gender studies as: "the take-over of the feminist agenda by studies on masculinity, which results in transferring funding from feminist faculty positions to other kinds of positions. There have been cases...of positions advertised as 'gender studies' being given away to the 'bright boys'. Some of the competitive take-over has to do with gay studies. Of special significance in this discussion is the role of the mainstream publisher Routledge who, in our opinion, is responsible for promoting gender as a way of deradicalizing the feminist agenda, re-marketing masculinity and gay male identity instead."
[citation needed]

Calvin Thomas countered that, "as Joseph Allen Boone points out, 'many of the men in the academy who are feminism's most supportive 'allies' are gay,'" and that it is "disingenuous" to ignore the ways in which mainstream publishers such as Routledge have promoted feminist theorists.
[citation needed]

Other people whose work is associated with gender studies

   Sara Ahmed Simone de Beauvoir Kate Bornstein    Donna Haraway Jeff Hearn bell hooks


Judith Butler Micha Crdenas Bracha Ettinger Warren Farrell Michel Foucault Charlotte Perkins Gilman Madeleine Grumet Judith Halberstam


Karen Horney Luce Irigaray Evelyn Fox Keller Alfred Kinsey Julia Kristeva Audre Lorde Laura Mulvey

From Wikipedia, the free encyclopedia

This article is about the distinction between male and female entities and concepts. For other uses, see Gender (disambiguation). Gender is a range of characteristics distinguishing between male/masculinity and female/femininity, particularly in the cases of men and women. Depending on the context, the discriminating characteristics vary from sex to social role to gender identity. Sexologist John Money introduced the terminological distinction between biological sex and gender as a role in 1955. Before his work, it was uncommon to use the word "gender" to refer to anything but grammatical categories.[1][2] However, Money's meaning of the word did not become widespread until the 1970s, when feminist theory embraced the distinction between biological sex and the social construct of gender. Today, the distinction is strictly followed in some contexts, like feminist literature,[3] and in documents written by organizations such as the World Health Organization (WHO),[4] but in most contexts, even in some areas of social sciences, the meaning of gender has expanded to include "sex" or even to replace the latter word.[1][2] Although this gradual change in the meaning of gender can be traced to the 1980s, a small acceleration of the process in the scientific literature was observed when the Food and Drug Administration started to use "gender" instead of "sex" in 1993.[5] "Gender" is now commonly used even to refer to the physiology of nonhuman animals, without any implication of social gender roles.[2] In the English literature, the trichotomy between biological sex, psychological gender, and social sex role first appeared in a feminist paper on transsexualism in 1978.[2][6] Some cultures have specific gender-related social roles that can be considered distinct from male and female, such as the hijra of India and Pakistan.

While the social sciences sometimes approach gender as a social construct, and gender studies particularly do, research in the natural sciences investigates whether biological differences in males and females influence the development of gender in humans; both inform debate about how far biological differences influence gender identity formation.

1 Etymology and usage

1.1 English

  o o o o o

1.1.1 "Kind" 1.1.2 Femininity and masculinity

1.2 Urdu 1.3 Greek 1.4 German and Dutch 1.5 Swedish 1.6 French

2 Social gender

o o o o

2.1 Social assignment and the idea of gender fluidity 2.2 Social categories 2.3 Measurement of gender identity 2.4 Feminism and gender studies

3 Biological gender 4 Gender taxonomy 5 Sexual reproduction 6 Sexual differentiation 7 General studies

o o o

7.1 Genes 7.2 Brains 7.3 Society and behaviors

8 Legal status

o o

8.1 Gender and development 8.2 Gender and poverty

9 Spirituality

10 Language 11 See also

o o

11.1 Books 11.2 Lists

12 References

o o

12.1 Footnotes 12.2 Notations

13 Further reading 14 External links


and usage

The historical meaning of gender is "things we treat differently because of their inherent differences".[7] It has three common applications in contemporary English. Most commonly, it is applied to the general differences between male and female entities, without any overt assumptions regarding biology or sociology. Sometimes, however, the usage is technical or overtly assumes a particular theory of human nature, which is usually made clear from the context. Finally, gender is also commonly applied to the independent concept of distinctive word categories in certain languages. Grammatical gender has little or nothing to do with differences between female and male.
[edit]English [edit]"Kind"

The word gender comes from the Middle English gendre, a loanword from Normanconquest-era Old French. This, in turn, came from Latin genus. Both words mean 'kind', 'type', or 'sort'. They derive ultimately from a widely attested Proto-IndoEuropean (PIE) root gen-,[8][9] which is also the source of kin, kind, king, and many other English words.[10] It appears in Modern French in the word genre(type, kind, also genre sexuel) and is related to the Greek root gen- (to produce), appearing in gene, genesis, and oxygen. As a verb, it means breed in the King James Bible: Thou shalt not let thy cattle gender with a diverse kind Leviticus 19:19, 1616 Most uses of the root gen- in Indo-European languages refer either directly to what pertains to birth (for example pre-gn-ant) or, by extension, to natural, innate qualities and their consequent social distinctions (for

example gentry, generation, gentile, genocide and eugenics). The first edition of the Oxford English Dictionary (OED1, Volume 4, 1900) notes the original meaning of gender as 'kind' had already become obsolete. Gender (d e'nd ), sb. Also 4 gendre. [a. OF. gen(d)re (F. genre) = Sp. gnero, , - to produce; cf. KIN.]

Pg. gnero, It. genere, ad. L. gener- stem form of genus race, kind = Gr. Skr. jnas: OAryan *genes-, f. root sort (of people). Obs.

1. Kind, sort, class; also, genus as opposed to species. The general gender: the common 13.. E.E.Allit. P. P. 434 Alle gendrez so ioyst wern ioyned wyth-inne. c 1384 CHAUSER H. Fame* 1. 18 To knowe of hir signifiaunce The gendres. 1398 TREVISA Barth. De P. K. VIII. xxix. (1495) 34I Byshynynge and lyghte ben dyuers as species and gendre, for suery shinyng is lyght, but not ayenwarde. 1602 SHAKES. Ham. IV. vii. 18 The great loue the generall gender beare him. 1604 Oth. I. iii. 326 Supplie it with one gender of Hearbes, or distract it with many. 1643 and so on.


According to Aristotle, the Greek philosopher Protagoras used the terms "masculine," "feminine," and "neuter" to classify nouns, introducing the concept ofgrammatical gender.

The classes (gen ) of the nouns are males, females and things.|Aristotle|The Technique of Rhetoric III v[11] The words for this concept are not related to gen- in all Indo-European languages (for example, rod in Slavic languages).

The usage of gender in the context of grammatical distinctions is a specific and technical usage. However, in English, the word became attested more widely in the context of grammar, than in making sexual distinctions. This was noted in OED1, prompting Henry Watson Fowler in 1926 to recommend this usage as the primary and preferable meaning of gender in English. " a grammatical term only. To talk of persons...of the masculine or feminine g[ender], meaning of the male or female sex, is either a jocularity (permissible or not according to context) or a blunder."[12] The sense of this can be felt by analogy with a modern expression like "persons of the female persuasion." It should be noted, however, that this was a recommendation, neither the Daily News nor Henry James citations (above) are "jocular" nor "blunders." Additionally, patterns of usage of gender have substantially changed since Fowler's day (noun class above, and sexual stereotype below).
[edit]Femininity and masculinity This article or section may contain previously unpublished synthesis of published material that conveys ideas not attributable to the original sources. See the talk page for details. (October 2010)

The use of gender to refer to masculinity and femininity as types is attested throughout the history of Modern English (from about the 14th century).

1387-8 - No mo genders been there but masculine, and femynyne, all the remnaunte been no genders but of grace, in facultie of grammar Thomas Usk, The Testament of Love II iii (Walter William Skeat) 13. c. 1460 - Has thou oght written there of the femynyn gendere? Towneley Mystery Plays xxx 161 Act One. 1632 - Here's a woman! The soul of Hercules has got into her. She has a spirit, is more masculine Than the first gender Shackerley Marmion, Holland's Leaguer III iv. 1658 - The Psyche, or soul, of Tiresias is of the masculine gender Thomas Browne, Hydriotaphia. 1709 - Of the fair sex ... my only consolation for being of that gender has been the assurance it gave me of never being married to any one among them Mary Wortley Montagu, Letters to Mrs Wortley lxvi 108.

1768 - I may add the gender too of the person I am to govern Laurence Sterne, A Sentimental Journey Through France and Italy. 1859 - Black divinities of the feminine gender Charles Dickens, A Tale of Two Cities. 1874 - It is exactly as if there were a sex in mountains, and their contours and curves and complexions were here all of the feminine gender Henry James, 'A Chain of Italian Cities', The Atlantic Monthly 33 (February, p. 162.) 1892 - She was uncertain as to his gender Robert Grant, 'Reflections of a Married Man', Scribner's Magazine 11 (March, p. 376.) 1896 - As to one's success in the work one does, surely that is not a question of gender either Daily News 17 July. c. 1900 - Our most lively impression is that the sun is there assumed to be of the feminine gender Henry James, Essays on Literature.


The word sex is sometimes used in the context of social roles of men and women for example, the British Sex Disqualification (Removal) Act 1919 that ended exclusion of women from various official positions. Such usage was more common before the 1970s, over the course of which the feminist movement took the word gender into their own usage to describe their theory of human nature. Early in that decade, gender was used in ways consistent with both the history of English and the history of attestation of the root. However, by the end of the decade consensus was achieved among feminists regarding this theory and its terminology. The theory was that human nature is essentially epicene and social distinctions based on sex are arbitrarily constructed. Matters pertaining to this theoretical process of social construction were labelled matters of gender. The American Heritage Dictionary (2000) uses the following two sentences to illustrate the difference, noting that the distinction "is useful in principle, but it is by no means widely observed, and considerable variation in usage occurs at all levels."[13]

The effectiveness of the medication appears to depend on the sex (not gender) of the patient. In peasant societies, gender (not sex) roles are likely to be more clearly defined.

In the last two decades of the 20th century, the use of gender in academia increased greatly, outnumbering uses of sex in the social sciences. While the spread of the word in science publications can be attributed to the influence of feminism, its use as a euphemism for sex is attributed to the failure to grasp the distinction made in feminist theory, and the distinction has sometimes become blurred with the theory itself.[2] A recent Publication by the Australian Human Rights Commission on "sexual orientation and gender

identity"[14] identifies no less than 23 different "genders", including "transgender, trans, transsexual, intersex, androgynous, agender, cross dresser, drag king, drag queen, genderfluid, genderqueer, intergender, neutrois, pansexual, pan-gendered, third gender, third sex, sistergirl and brotherboy".[15]

Among the reasons that working scientists have given me for choosing gender rather than sex in biological contexts are desires to signal sympathy with feminist goals, to use a more academic term, or to avoid the connotation of copulation David Haig, The Inexorable Rise of Gender and the Decline of Sex.[2]


Urdu recognizes hijra as a third gender in India and Pakistan since the mid to late 2000s.[16][17]

Greek distinguishes biological from sociological in adjectives. In Greek, male biology and masculine grammatical inflection are denoted by arsenikos ( by andrikos ( denoted by th lukos ( by gunaikeios ( ), in distinction to sociological masculinity, which is denoted ). Likewise, female biology and feminine grammatical inflection are ); and sociological femininity is denoted , compare English gynaecology). This distinction is at least as old

as Aristotle (see above). It is a different distinction to English, where 'female' and 'male' refer to animals as well as humans, but not to grammatical categories; whereas, 'feminine' and 'masculine' refer to grammatical categories as well as humans, but not properly to animals, except as anthropomorphism.

and Dutch

German <Geschlecht> and Dutch <geslacht> make no distinction in nouns. In English, both 'sex' and 'gender' can be used in contexts where they could not be substituted 'sexual intercourse', 'safe sex', 'sex worker', or on the other hand, 'grammatical gender'. Other languages, like German or Dutch, use the same word, de:Geschlecht or nl:geslacht, to refer not only to biological sex, but social differences as well, making a distinction between biological 'sex' and 'gender' identity difficult. In some contexts, German has adopted the English loanword Gender to achieve this distinction. Sometimes Geschlechtsidentitt is used for 'gender' (although it literally means 'gender identity') and Geschlecht for 'sex'.[18] More common is the use of modifiers: biologisches Geschlecht for 'biological sex', Geschlechtsidentitt for 'gender identity' and Geschlechtsrolle for 'gender role', and so on.


Swedish makes clear distinction in nouns


genus kn

In Swedish, 'gender' is translated with the linguistically cognate sv:genus, including sociological contexts, thus: Genusstudier (gender studies) and Genusvetenskap (gender science). 'Sex' in Swedish, however, only signifies sexual relations, and not the proposed English dichotomy, a concept for which sv:kn (also from PIE gen-) is used. A common distinction is then made between kn (sex) andgenus (gender), where the former refers only to biological sex. There are different opinions whether genus should involve biology but within the genusvetenskap which is strongly influenced by feminismit usually does not.[19] Sweden uses the words sv:knsroll and sv:knsidentitet (literally 'sex role' and 'sexidentity') for the English terms 'gender role' and 'gender identity'.

French has no distinction in noun: "sexe", but the distinction is supplied by the neologistic coinage "genre". In French, the word sexe is most widely used for both "sex" and "gender" in everyday contexts. However, the word genre is increasingly used to refer to gender in queer or academic contexts, such as the word transgenre (transgender) or the translation of Judith Butler's book Gender Trouble as Trouble dans le genre. The term identit sexuelle was proposed for "gender" or "gender identity," although it can be confused with "sexual identity" (one's identity as it relates to one's sexual life).


Gender identity is the gender a person self-identifies as. The concept of being a woman is considered to have more challenges, due to society not only viewing women as a social category but also as a felt sense of self, a culturally conditioned or constructed subjective identity.[20] The term "woman" has chronically been used as a reference to and for the female body; this usage has been viewed as controversial by feminists, in the definement of "woman". There are qualitative analyses that explore and present the representations of gender; feminists challenge the dominant ideologies concerning gender roles and sex. Social identity refers to the common identification with a collectivity or social category which creates a common culture among participants concerned.[21] According to social identity

theory,[22] an important component of the self-concept is derived from memberships in social groups and categories; this is demonstrated by group processes and how inter-group relationships impact significantly on individuals' self perception and behaviors. The groups to which people belong will therefore provide their members with the definition of who they are and how they should behave in the social sphere.[23] Categorizing males and females into social roles creates binaries in which individuals feel they have to be at one end of a linear spectrum and must identify themselves as man or woman. Globally, communities interpret biological differences between men and women to create a set of social expectations that define the behaviors that are "appropriate" for men and women and determine womens and mens different access to rights, resources, power in society and even health behaviors.[24] Although the specific nature and degree of these differences vary from one society to the next, they typically favor men, creating an imbalance in power and gender inequalities in all countries.[25] Western philosopher Michel Foucault, claimed that as sexual subjects, humans are the object of power, which is not an institution or structure, rather it is a signifier or name attributed to "complex strategical situation".[26] Because of this, "power" is what determines individual attributes, behaviors, etc. and people are a part of an ontologically and epistemologically constructed set of names and labels. Such as, being female characterizes one as a woman, and being a woman signifies one as weak, emotional, and irrational, and is incapable of actions attributed to a "man". Judith Butler said that gender and sex are more like verbs than nouns. She reasoned that her actions are limited because she is female. "I am not permitted to construct my gender and sex willy-nilly," she said. "[This] is so because gender is politically and therefore socially controlled. Rather than 'woman' being something one is, it is something one does."[27] There are more recent criticisms of Judith Butler's theories which critique her writing for reinforcing the very conventional dichotomies of gender.[28]

assignment and the idea of gender fluidity

According to Kate Bornstein, gender can have ambiguity and fluidity.[29] There are two contrasting ideas regarding the definition of gender, and the intersection of both of them is definable as below: The World Health Organization defines gender as the result of socially constructed ideas about the behavior, actions, and roles a particular sex performs.[4] The beliefs, values and attitude taken up and exhibited by them is as per the agreeable norms of the society and the personal opinions of the person is not taken into the primary consideration of

assignment of gender and imposition of gender roles as per the assigned gender.[4] Intersections and crossing of the prescribed boundaries have no place in the arena of the social construct of the term "gender". The assignment of gender involves taking into account the physiological and biological attributes assigned by nature followed by the imposition of the socially constructed conduct. The social label of being classified into one or the other sex is obligatory to the medical stamp on the birth certificate. The cultural traits typically coupled to a particular sex finalize the assignment of gender and the biological differences which play a role in classifying either sex is interchangeable with the definition of gender within the social context. In this context, the socially constructed rules are at a cross road with the assignment of a particular gender to a person. Gender ambiguity deals with having the freedom to choose, manipulate and create a personal niche within any defined socially constructed code of conduct while gender fluidity is outlawing all the rules of cultural gender assignment. It does not accept the prevalence of two rigidly defined genders "Female and Male" and believes in freedom to choose any kind of gender with no rules, no defined boundaries and no fulfilling of expectations associated with any particular gender. Both these definitions are facing opposite directionalities with their own defined set of rules and criteria on which the said systems are based.


Mary Frith ("Moll Cutpurse") scandalised 17th century society by wearing male clothing, smoking in public, and otherwise defying gender roles.

Sexologist John Money coined the term gender role in 1955. "The term gender role is used to signify all those things that a person says or does to disclose himself or herself as having the status of boy or man, girl or woman, respectively. It includes, but is not restricted to, sexuality in the sense of eroticism."[30]Elements of such a role include clothing, speech patterns, movement, occupations, and other factors not limited to biological sex. Because social aspects of gender can normally be presumed to be the ones of interest in sociology and closely related disciplines, gender role is often abbreviated to gender in their literature.

"Rosie the Riveter" was an iconic symbol of the American homefront in WWII and a departure from gender roles due to wartime necessity.

Most societies have only two distinct, broad classes of gender rolesmasculine and feminineand these correspond with biological sexes male and female. However, some societies explicitly incorporate people who adopt the gender role opposite to their biological sex, for example the Two-Spirit people of some indigenous American peoples. Other societies include well-developed roles that are explicitly considered more or less distinct from archetypal female and male roles in those societies. In the language of the sociology of gender they comprise a third gender,[31] more or less distinct from biological sex (sometimes the basis for the role does include intersexuality or incorporates eunuchs).[32] One such gender role is that adopted by the hijras of India andPakistan.[33][34] Another example may be the Muxe (pronounced [ mu e]), found in the state of Oaxaca, in southern Mexico, "beyond gay and straight."[35] The Bugis people of Sulawesi, Indonesia have a tradition incorporating all of the features above.[36] Joan Roughgarden argues that in some non-human animal species, there can also be said to be more than two genders, in that there might be multiple templates for behavior available to individual organisms with a given biological sex.[37]

of gender identity

Early gender identity research hypothesized a single bipolar dimension of masculinity/femininity; that is masculinity and femininity were opposites on one continuum. As societal stereotypes changed, however, the assumptions of the unidimensional model were challenged. This led to the development of a two-dimensional gender identity model, in which masculinity and femininity were conceptualized as two separate, orthogonal dimensions, coexisting in varying degrees within an individual. This conceptualization on femininity and masculinity remains the accepted standard today.[38] Two instruments incorporating the multidimensional of masculinity and femininity have dominated gender identity research: The Bem Sex Role Inventory (BSRI) and the Personal Attributes Questionnaire (PAQ). Both instruments categorize individuals as either being sex typed (males report themselves as identifying primarily with masculine traits, females report themselves as identifying primarily with feminine traits), cross sex-typed (males report themselves as identifying primarily with feminine traits, females report themselves as identifying primarily with masculine traits), androgynous (either males or females who report themselves as high on both masculine and feminine traits) or undifferentiated (either males or females who report themselves as low on both masculine and feminine traits).[39] Twenge (1997) noted that, although men are generally more masculine than women and women generally more feminine than men, the association between biological sex and masculinity/femininity is waning.[40]

and gender studies

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Biologist and feminist academic Anne Fausto-Sterling rejects the discourse of biological versus social determinism and advocates a deeper analysis of how interactions between the biological being and the social environment influence individuals' capacities.[41] The philosopher and feminist Simone de Beauvoir applied existentialism to women's experience of life: "One is not born a woman, one becomes one."[42] In context, this is a philosophical statement. However, it may be analyzed in terms of biology a girl must pass puberty to become a woman and sociology, as a great deal of mature relating in social contexts is learned rather than instinctive.[citation needed] Within feminist theory, terminology for gender issues developed over the 1970s. In the 1974 edition of Masculine/Feminine or Human, the author uses "innate gender" and "learned sex roles",[43] but in the 1978 edition, the use of sex and gender is reversed.[44] By 1980, most feminist writings had agreed on using gender only for socioculturally adapted traits.

In gender studies the term gender is used to refer to proposed social and cultural constructions of masculinities and femininities. In this context, gender explicitly excludes reference to biological differences, to focus on cultural differences.[45] This emerged from a number of different areas: in sociology during the 1950s; from the theories of the psychoanalyst Jacques Lacan; and in the work of French psychoanalysts like Julia Kristeva, Luce Irigaray, and American feminists such as Judith Butler. Those who followed Butler came to regard gender roles as a practice, sometimes referred to as "performative".[46] Hurst states that some people think sex will automatically determine ones gender demeanor and role (social) as well as ones sexual orientation (sexual attractions and behavior).[47] Gender sociologists believe that people have cultural origins and habits for dealing with gender. For example, Michael Schwalbe believes that humans must be taught how to act appropriately in their designated gender in order to properly fill the role and that the way people behave as masculine or feminine interacts with social expectations. Schwalbe comments that humans "are the results of many people embracing and acting on similar ideas".[48] People do this through everything from clothing and hairstyle to relationship and employment choices. Schwalbe believes that these distinctions are important, because society wants to identify and categorize people as soon as we see them. They need to place people into distinct categories in order to know how we should feel about them. Hurst comments that in a society where we present our genders so distinctly, there can often be severe consequences for breaking these cultural norms. Many of these consequences are rooted indiscrimination based on sexual orientation. Gays and lesbians are often discriminated against in our legal system due to societal prejudices.[citation

Hurst describes how this discrimination works against people for breaking gender

norms, no matter what their sexual orientation is. He says that "courts often confuse sex, gender, and sexual orientation, and confuse them in a way that results in denying the rights not only of gays and lesbians, but also of those who do not present themselves or act in a manner traditionally expected of their sex".[47] This prejudice plays out in our legal system when a man or woman is judged differently because he or she does not present the "correct" gender. Recent critiques of feminist theory by Warren Farrell[49][50] have given broader consideration to findings from a ten-year study of courtship by Buss.[51] Both perspectives on gendering are integrated inAttraction Theory, a theoretical framework developed by Dr Rory Ridley-

Duff illustrating how courtship and parenting obligations (rather than male dominance) act as a generative mechanism that produces and reproduces a range of gender identities.[52][53]


Main article: Biology of gender See also: Sexual differentiation, Steven Pinker, Donald Brown (anthropologist), Human Universals, romantic love, sexual jealousy, patriarchy, and Helen Fisher (anthropologist)
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The biology of gender became the subject of an expanding number of studies over the course of the late 20th century. One of the earliest areas of interest was what is now called gender identity disorder (GID). Studies in this, and related areas, inform the following summary of the subject by John Money, a pioneer and controversial sex and gender researcher. He stated: The term "gender role" appeared in print first in 1955. The term "gender identity" was used in a press release, November 21, 1966, to announce the new clinic for transsexuals at The Johns Hopkins Hospital. It was disseminated in the media worldwide, and soon entered the vernacular. The definitions of gender and gender identity vary on a doctrinal basis. In popularized and scientifically debased usage, sex is what you are biologically; gender is what you become socially; gender identity is your own sense or conviction of maleness or femaleness; and gender role is the cultural stereotype of what is masculine and feminine. Causality with respect to gender identity disorder is subdivisible into genetic, prenatal hormonal, postnatal social, and postpubertal hormonal determinants, but there is, as yet, no comprehensive and detailed theory of causality. Gender coding in the brain is bipolar. In gender identity disorder, there is discordancy between the natal sex of one's external genitalia and the brain coding of one's gender as masculine or feminine.[54] Money refers to attempts to distinguish a difference between biological sex and social gender as "scientifically debased", because of our increased knowledge of a continuum of dimorphic features (Money's word is "dipolar") that link biological and behavioral differences. These extend from the exclusively biological "genetic" and "prenatal hormonal" differences between men and women, to "postnatal" features, some of which are social, but others have been shown to result from "postpubertal hormonal" effects. Prior to recent technology that made study of brain differences possible, observable differences in behaviour between men and women could not be adequately explained solely

on the basis of the limited observable physical differences between them. Hence the thenplausible theory that these differences might be explained by arbitrary cultural assignments of roles. However, Money notes concisely that masculine or feminine self-identity is now seen as essentially an expression of dimorphic brain structure (Money's word is "coding"). The new discoveries have an additional advantage over the theory of cultural arbitrariness of gender roles, as they help explain the similarities between these roles in widely divergent cultures[55][56][57][58][59] Although causation from the biological genetic and hormonal to the behavioural has been broadly demonstrated and accepted, Money is careful to also note that understanding of the causal chains from biology to behaviour in sex and gender issues is very far from complete. For example, the existence of a "gay gene" has not been proven, but such a gene remains an acknowledged possibility.[60] There are studies concerning women who have a diagnosis called congenital adrenal hyperplasia which leads to the overproduction of masculinizing sex hormones, androgens. These women usually have normal female appearances (though nearly all girls with CAH have corrective surgery performed on their genitals) but despite of hormone-balancing medication that they are given since birth, they are statistically more likely to be interested in activities traditionally linked to males than females. Psychology professor and CAH researcher Dr. Sheri Berenbaum attributes these differences to exposure to higher levels of male sex hormones in utero.[61]


The following systematic list (gender taxonomy) illustrates the kinds of diversity that have been studied and reported in medical literature. It is placed in roughly chronological order of biological and social development in the human life cycle. The earlier stages are more purely biological and the latter are more dominantly social. Causation is known to operate from chromosome to gonads, and from gonads to hormones. It is also significant from brain structure to gender identity (see Money quote above). Brain structure and processing (biological) that may explain erotic preference (social), however, is an area of ongoing research. Terminology in some areas changes quite rapidly to accommodate the constantly growing knowledge base.

chromosomes 46xx, 46xy, 47xxy (Klinefelter's syndrome), 45xo (Turner's syndrome), 47xyy, 47xxx, 48xxyy, 46xx/xy mosaic, other mosaic, and others


testicles, ovaries, one of each (hermaphrodites), ovotestes, or other gonadal dysgenesis


androgens including testosterone; estrogens including estradiol, estriol, estrone; antiandrogens and others


primary sexual characteristics (six class system)

secondary sexual characteristics

dimorphic physical characteristics, other than primary characteristics (most prominently breasts or their absence)

brain structure

special kinds of secondary characteristics, due to their influence on psychology and behaviour

gender identity

psychological identification with either of the two main sexes

gender role

social conformity with expectations for either of the two main sexes

erotic preference

gynophilia, androphilia, bisexuality, asexuality and various paraphilias.


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Sexual differentiation demands the fusion of gametes which are morphologically different. Cyril Dean Darlington, Recent Advances in
Cytology, 1937.

Hoverflies mating

Sexual reproduction is a common method of producing a new individual within various species. In sexually reproducing species, individuals produce special kinds of cells (called gametes) whose function is specifically to fuse with one unlike gamete and thereby to form a new individual. This fusion of two unlike gametes is called fertilization. By convention, where one type of gamete cell is physically larger than the other, it is associated with female sex. Thus an individual that produces exclusively large gametes (ova in humans) is said to be female, and one that produces exclusively small gametes (spermatozoa in humans) is said to be male. An individual that produces both types of gametes is called hermaphrodite (a name applicable also to people with one testis and one ovary). In some species hermaphrodites can selffertilize (see Selfing), in others they can achieve fertilization with females, males or both. Some species, like the Japanese Ash,Fraxinus lanuginosa, only have males and hermaphrodites, a rare reproductive system called androdioecy. Gynodioecy is also found in several species. Human hermaphrodites are typically, but not always, infertile.

What is considered defining of sexual reproduction is the difference between the gametes and the binary nature of fertilization. Multiplicity of gamete typeswithin a species would still be considered a form of sexual reproduction. However, of more than 1.5 million living species,[62] recorded up to about the year 2000, "no third sex cell and so no third sex has appeared in multicellular animals."[63][64][65] Why sexual reproduction has an exclusively binary gamete system is not yet known. A few rare species that push the boundaries of the definitions are the subject of active research for light they may shed on the mechanisms of the evolution of sex. For example, the most toxic insect,[66] the harvester ant Pogonomyrmex, has two kinds of female and two kinds of male. One hypothesis is that the species is a hybrid, evolved from two closely related preceding species. Fossil records indicate that sexual reproduction has been occurring for at least one billion years.[67] However, the reason for the initial evolution of sex, and the reason it has survived to the present are still matters of debate, there are many plausible theories. It appears that the ability to reproduce sexually has evolved independently in various species on many occasions. There are cases where it has also been lost, notably among the Fungi Imperfecti.[68] The blacktip shark (Carcharhinus limbatus), flatworm (Dugesia tigrina) and some other species can reproduce either sexually or asexuallydepending on various conditions.[69]


See also: Sexual dimorphism

Sexual differentiation in peafowl

Although sexual reproduction is defined at the cellular level, key features of sexual reproduction operate within the structures of the gamete cells themselves. Notably, gametes carry very long molecules called DNA that the biological processes of reproduction can "read" like a book of instructions. In fact, there are typically many of these "books", called chromosomes. Human gametes usually have 23 chromosomes, 22 of which are common to both sexes. The final chromosomes in the two human gametes are called sex chromosomes because of their role in sex determination. Ova always have the same sex chromosome, labelled X. About half of spermatozoa also have this same X chromosome, the rest have a Y-chromosome. At fertilization the gametes fuse to form a cell, usually with 46 chromosomes, and either XX female or XY male, depending on whether the sperm carried an X or a Y chromosome. Some of the other possibilities are listed above. In humans, the "default" processes of reproduction result in an individual with female

characteristics. An intact Y-chromosome contains what is needed to "reprogram" the processes sufficiently to produce male characteristics, leading to sexual differentiation. Part of the Ychromosome, the Sex-determining Region Y (SRY), causes what would normally become ovaries to become testes. These, in turn, produce male hormones called androgens. However, several points in the processes have been identified where variations can result in people with atypical characteristics, including atypical sexual characteristics. Terminology for atypical sexual characteristics has not stabilized. Disorder of sexual development (DSD) is used by some in preference to intersex, which is used by others in preference to pseudohermaphroditism. Androgen insensitivity syndrome (AIS) is an example of a DSD that also illustrates that female development is the default for humans. Although having one X and one Y chromosome, some people are biologically insensitive to the androgens produced by their testes. As a result they follow the normal human processes which result in a person of female sex. Women who are XY report identifying as a woman feeling and thinking like a woman and, where their biology is completely insensitive to masculinizing factors, externally they look identical to other women. Unlike other women, however, they cannot produce ova, because they do not have ovaries. The human XY system is not the only sex determination system. Birds typically have a reverse, ZW system males are ZZ and females ZW.[citation needed] Whether male or female

birds influence the sex of offspring is not known for all species. Several species of butterfly are known to have female parent sex determination.[70] The platypus has a complex hybrid system, the male has ten sex chromosomes, half X and half Y.[71]
[edit]General [edit]Genes



Main article: XY sex-determination system Chromosomes were likened to books (above), also like books they have been studied at more detailed levels. They contain "sentences" called genes. In fact, many of these sentences are common to multiple species. Sometimes they are organized in the same order, other times they have been "edited" deleted, copied, changed, moved, even relocated to another "book", as species evolve. Genes are a particularly important part of understanding biological processes because they are directly associated with observable objects, outside chromosomes, called proteins, whose influence on cell chemistry can be measured. In some cases genes can also be directly associated with

differences clear to the naked eye, like eye-color itself. Some of these differences are sex specific, like hairy ears. The "hairy ear" gene might be found on the Y chromosome,[72] which explains why only men tend to have hairy ears. However, sex-limited genes on any chromosome can be expressed and "say", for example, "if you are in a male body do X, otherwise do not." The same principle explains whychimpanzees and humans are distinct, despite sharing nearly all their genes. The study of genetics is particularly interdisciplinary. It is relevant to almost every biological science. It is investigated in detail by molecular level sciences, and itself contributes details to high level abstractions like evolutionary theory.

Human brain

"It is well established that men have a larger cerebrum than women by about 810% (Filipek et al., 1994; Nopoulos et al., 2000; Passe et al., 1997a,b; Rabinowicz et al., 1999; Witelson et al., 1995)."[73][74] However, what is functionally

relevant are differences in composition and "wiring", some of these differences are very pronounced. Richard J. Haier and colleagues at the universities of New Mexico and California (Irvine) found, using brain mapping, that men have more than six times the amount of grey matter related to general intelligence than women, and women have nearly ten times the amount of white matterrelated to intelligence than men.[75] Gray matter is used for information processing, while white matter consists of the connections between processing centers. Other differences are measurable but less pronounced.[76] Most of these differences are known to be produced by the activity of hormones, hence ultimately derived from the Y chromosome and sexual differentiation. However, differences arising from the activity of genes directly have also been observed. A sexual dimorphism in levels of expression in brain tissue was observed by quantitative real-time PCR, with females presenting an up to 2-fold excess in the abundance of PCDH11X transcripts. We relate these findings to sexually dimorphic traits in the human brain. Interestingly, PCDH11X/Y gene pair is unique to Homo sapiens, since the X-linked gene was transposed to the Y chromosome after the human chimpanzee lineages split. [77]

Language areas of the brain Angular Gyrus Supramarginal Gyrus Broca's Area Wernicke's Area Primary Auditory Cortex

It has also been demonstrated that brain processing responds to the external environment. Learning, both of ideas and behaviors, appears to be coded in brain processes. It also appears that in several simplified cases this coding operates differently, but in some ways equivalently, in the brains of men and women.[78] For example, both men and women learn and use language; however, biochemically, they appear to process it differently. Differences in female and male use of language are likely reflections both of biological preferences and aptitudes, and of learned patterns. Two of the main fields that study brain structure, biological (and other) causes and behavioral (and other) results are brain neurology and biological psychology. Cognitive science is another important discipline in the field of brain research.

and behaviors

Many of the more complicated human behaviors are influenced by both innate factors and by environmental ones, which include everything from genes, gene expression, and body chemistry, through diet and social pressures. A large area of research in behavioral psychology collates evidence in an effort to discovercorrelations between behavior and various possible antecedents such as genetics, gene regulation, access to food and vitamins, culture, gender, hormones, physical and social development, and physical and social environments. A core research area within sociology is the way human behavior operates on itself, in other words, how the behavior of one group or individual influences the behavior of other groups or individuals. Starting in the late 20th century, the feminist movement has contributed extensive study of gender and theories about it, notably within sociology but not restricted to it.

Spain's desperate situation when invaded by Napoleonenabled Agustina de Aragn to break into a closely guarded male preserve and become the only female professionalofficer in the Spanish Army of her time (and long afterwards).

Social theorists have sought to determine the specific nature of gender in relation to biological sex and sexuality,[citation needed] with the result being that culturally established gender and sex have become interchangeable identifications which signify the allocation of a specific 'biological' sex within a categorical gender.[citation needed] The second wave feminist view that gender is socially constructed and hegemonic in all societies, remains current in some literary theoretical circles, Kira Hall and Mary Bucholtz publishing new perspectives as recently as 2008.[79] Contemporary socialisation theory proposes the notion that when a child is first born it has a biological sex but no social gender.[citation needed]As the child grows, "society provides a string of prescriptions, templates, or models of behaviors appropriate to the one sex or the other"[80]which socialises the child into belonging to a culturally specific gender.[citation needed] There is huge incentive for a child to concede to their socialisation[citation needed] with gender shaping the individuals opportunities for education, work, family, sexuality, reproduction, authority,[citation

and to make an impact on the production of

culture and knowledge.[81] Adults who do not perform these ascribed roles are perceived from this perspective as deviant and improperly socialised.[82] Some believe society is constructed in a way in which gender is split into a dichotomy by social organisations which constantly invent and reproduce cultural images of gender. Joan Ackner (The Gendered Society Reader) believes

gendering occurs in at least five different interacting social processes:[83]

The construction of divisions along the lines of gender, such as those which are produced by labor, power, family, the state, even allowed behaviors and locations in physical space The construction of symbols and images such as language, ideology, dress and the media, that explain, express and reinforce, or sometimes oppose, those divisions Interactions between men and women, women and women and men and men which involve any form of dominance and submission. Conversational theorists, for example, have studied the way in which interruptions, turn taking and the setting of topics re-create gender inequality in the flow of ordinary talk The way in which the preceding three processes help to produce gendered components of individual identity. i.e. the way in which they create and maintain an image of a gendered self Gender is implicated in the fundamental, ongoing processes of creating and conceptualising social structures.

Looking at gender through a Foucauldian lens, gender is transfigured into a vehicle for the social division of power.[citation needed] Gender difference is merely a construct of society used to enforce the distinctions made between that which is assumed to be female and male,[citation needed] and allow for the domination of masculinity over femininity

through the attribution of specific gender-related characteristics.[citation needed] "The idea that men and women are more different from one another than either is from anything else, must come from something other than nature far from being an expression of natural differences, exclusive gender identity is the suppression of natural similarities."[84] Gender conventions play a large role in attributing masculine and feminine characteristics to a fundamental biological sex.[citation needed] Sociocultural codes and conventions, the rules by which society functions, and which are both a creation of society as well as a constituting element of it, determine the allocation of these specific traits to the sexes. These traits provide the foundations for the creation of hegemonic gender difference. It follows then, that gender can be assumed as the acquisition and internalisation of social norms. Individuals are therefore socialised through their receipt of societys expectations of acceptable gender attributes which are flaunted within institutions such as the family, the state and the media. Such a notion of gender then becomes naturalised into a persons sense of self or identity, effectively imposing a gendered social category upon a sexed body.[85] The conception that people are gendered rather than sexed also coincides with Judith Butlers theories of gender performativity. Butler argues that gender is not an expression of what one is, but rather something that one does.[86] It follows then, that if gender is acted out in a repetitive manner it is in fact re-creating and effectively

embedding itself within the social consciousness. Contemporary sociological reference to male and female gender roles typically uses masculinities and femininities in the plural rather than singular, suggesting diversity both within cultures as well as across them. From the evidence, it can only be concluded that gender is socially constructed[citation needed] and each individual is unique in their gender characteristics, regardless of which biological sex they are as every child is socialised to behave a certain way and have the proper gender attributes. If individuals in society do not conform to this pressure, they are destined to be treated as abnormal; therefore it is personally greatly beneficial for them to cooperate in the determined correct ordering of the world. In fact, the very construct of society is a product of and produces gender norms. There is bias in applying the word gender to anyone in a finite way; rather each person is endowed with certain gender characteristics. The world cannot be egalitarian while there are assigned genders and individuals are not given the right to express any gender characteristic they desire. The difference between the sociological and popular definitions of gender involve a different dichotomy and focus. For example the sociological approach to "gender" (social roles: female versus male) will focus on the difference in (economic/ power) position between a male CEO (disregarding the fact that he is heterosexual or homosexual) to female workers in his employ (disregarding whether they are straight or gay). However the popular sexual

self-conception approach (self-conception: gay versus straight) will focus on the different selfconceptions and social conceptions of those who are gay/straight, in comparison with those who are straight (disregarding what might be vastly differing economic and power positions between female and male groups in each category). There is then, in relation to definition of and approaches to "gender", a tension between historic feminist sociology and contemporary homosexual sociology.[87]


A person's sex as male or female has legal significance sex is indicated on government documents, and laws provide differently for men and women. Many pension systems have different retirement ages for men or women. Marriage is usually only available to opposite-sex couples. The question then arises as to what legally determines whether someone is female or male. In most cases this can appear obvious, but the matter is complicated for intersexual or transgender people. Different jurisdictions have adopted different answers to this question. Almost all countries permit changes of legal gender status in cases of intersexualism, when the gender assignment made at birth is determined upon further investigation to be biologically inaccurate technically, however, this is not a change of status per se. Rather, it is recognition of a status which was deemed to exist, but unknown, from birth. Increasingly, jurisdictions also provide a

procedure for changes of legal gender for transgendered people. Gender assignment, when there are indications that genital sex might not be decisive in a particular case, is normally not defined by a single definition, but by a combination of conditions, including chromosomes and gonads. Thus, for example, in many jurisdictions a person with XY chromosomes but female gonads could be recognized as female at birth. The ability to change legal gender for transgender people in particular has given rise to the phenomena in some jurisdictions of the same person having different genders for the purposes of different areas of the law. For example, in Australia prior to the Re Kevin decisions, transsexual people could be recognized as having the genders they identified with under many areas of the law, including social security law, but not for the law of marriage. Thus, for a period, it was possible for the same person to have two different genders under Australian law. It is also possible in federal systems for the same person to have one gender under state law and a different gender under federal law. The first person of "neutral" gender (that is, neither man or woman in legal terms) is Norrie May-Welby, from Australia, whose status was set on March, 2010.

and development

Gender, and particularly the role of women is widely recognized as vitally important to international development issues.[citation

This often means a focus on gender-

equality, ensuringparticipation, but includes an understanding of the different roles and expectation of the genders within the community.[citation needed] Researchers at the Overseas Development Institute have highlighted that policy dialogue on the Millennium Development Goals needs to recognise that the gender dynamics of power, poverty, vulnerability and care link all the goals.[88] Gender explicit issues are only explicit in MDG 3 and 5, however gender impacts all the goals:[88] 1. Discriminatory laws can limit women's access to education and ownership 2. Women make up the majority of those working in agriculture or in insecure employment 3. Women's dual responsibilities as carers and income earners leaves them suffering from time poverty and thus unable to access health and education services 4. Role as carers particularly impacts MDG4 on child mortality 5. Gender-based discrimination particularly affects MDG8 (Partnerships for Development). As well as directly addressing inequality, attention to gender issues is regarded as important to the success of development programs, for all participants.[88] For example, in microfinance it is common to target women, as besides the fact that women tend to be overrepresented in the poorest segments of the

population, they are also regarded as more reliable at repaying the loans.[citation needed] Gender Equality is also strongly linked to education. The Dakar Framework for Action (2000) set out ambitious goals: to eliminate gender disparities in primary and secondary education by 2005, and to achieve gender equality in education by 2015. The focus was on ensuring girls full and equal access to and achievement in good quality basic education. The gender objective of the Dakar Framework for Action is somewhat different from the MDG Goal 3 (Target 1): Eliminate gender disparity in primary and secondary education, preferably by 2005, and in all levels of education no later than 2015. MDG Goal 3 does not comprise a reference to learner achievement and good quality basic education, but goes beyond the school level. Studies demonstrate the positive impact of girls education on child and maternal health, fertility rates, poverty reduction and economic growth. Educated mothers are more likely to send their children to school.[89] In the arena of natural resource management, women in developing countries frequently have principal responsibilities for uncompensated functions that directly impact their and their families lives, including agricultural chores and obtaining clean water and cooking fuels. For these tasks, calls for women to participate in development are not enough, since they can serve as a pretext to foist undesirable duties on women.[90] Hence, empowerment, and not merely participation, must be core aims in gender and development policies and programs.

Some organizations working in developing countries and in the development field have incorporated advocacy and empowerment for women into their work. The United Nations Food and Agriculture Organization adopted in November 2009 a 10-year strategic framework that includes the strategic objective of gender equity in access to resources, goods, services and decision-making in rural areas, and mainstreams gender equity in all FAO's programmes for agriculture and rural development.[91] The Association for Progressive Communications (APC) has developed a Gender Evaluation Methodology for planning and evaluating development projects to ensure they benefit all sectors of society including women.[92] The Gender-related Development Index (GDI), developed by the United Nations (UN), aims to show the inequalities between men and women in the following areas: long and healthy life, knowledge, and a decent standard of living.

and poverty

Gender inequality has a great impact especially on women and poverty. In poverty stricken countries it is more likely that men have more opportunities to have an income, have more political and social rights than women. Women experience more poverty than men do due to gender discrimination.[citation needed] Gender and Development (GAD) is a holistic approach to give aid to countries where gender inequality has a great effect of not improving the social and economic development. It is to

empower women and decrease the level of inequality between men and women.[93]

Further information: Gender and religion

yin and yang

According to contemporary views of researchers, women are universally more religious than men. This result is true for every culture. Because cultural explanation for this has not been found, researchers believe that the difference in religiousity between genders is due to biological differences.[94] In Taoism, yin and yang are considered feminine and masculine, respectively:
yin and yang semantics



lightness yang sun





dark yin ghost


In Judaism, God is traditionally described in the masculine, but in the mystical tradition of the Kabbalah, the Shekhinah represents the feminine aspect of God's essence. However, Judaism traditionally holds that God is completely non-corporeal, and thus neither male nor female. Conceptions of the gender of God notwithstanding, traditional Judaism places a strong emphasis on individuals following traditional gender roles, though many modern denominations of Judaism strive for greater egalitarianism. In Christianity, God is described in masculine terms and the Church has historically been described in feminine terms. On the other hand, Christian theology in many churches distinguishes between the masculine images used of God (Father, King, God the Son) and the reality they signify, which transcends gender,

embodies all the virtues of both genders perfectly, and is the creator of both human sexes. In the New Testament, the Holy Spirit is treated with the neuter pronoun. Hebrew speaking Christians like the Ebionites used the female gender for the Holy Spirit. In Hinduism One of the several forms of the Hindu God Shiva, is Ardhanarishwar (literally half-female God). Here Shiva manifests himself so that the left half is Female and the right half is Male. The left represents Shakti (energy, power) in the form of Goddess Parvati (otherwise his consort) and the right half Shiva. Whereas Parvati is the cause of arousal of Kama (desires), Shiva is the killer. Shiva is pervaded by the power of Parvati and Parvati is pervaded by the power of Shiva. While the stone images may seem to represent a half-male and half-female God, the true symbolic representation is of a being the whole of which is Shiva and the whole of which is Shakti at the same time. It is a 3-D representation of only shakti from one angle and only Shiva from the other. Shiva and Shakti are hence the same being representing a collective of Jnana (knowledge) and Kriya (activity). Adi Shankaracharya, the founder of nondualistic philosophy (Advaita"not two") in Hindu thought says in his "Saundaryalahari"Shivah Shaktayaa yukto yadi bhavati shaktah prabhavitum

na che devum devona khalu kushalah spanditam api " i.e., It is only when Shiva is united with Shakti that He acquires the capability of becoming the Lord of the Universe. In the absence of Shakti, He is not even able to stir. In fact, the term "Shiva" originated from "Shva," which implies a dead body. It is only through his inherent shakti that Shiva realizes his true nature. This mythology projects the inherent view in ancient Hinduism, that each human carries within himself both female and male components, which are forces rather than sexes, and it is the harmony between the creative and the annihilative, the strong and the soft, the proactive and the passive, that makes a true person. Such thought, leave alone entail gender equality, in fact obliterates any material distinction between the male and female altogether. This may explain why in ancient India we find evidence of homosexuality, bisexuality, androgyny, multiple sex partners and open representation of sexual pleasures in artworks like the Khajuraho temples, being accepted within prevalent social frameworks. [95]

Natural languages often make gender distinctions. These may be of various kinds, more or less loosely associated by analogy with

various actual or perceived differences between men and women.

Most languages include terms that are used asymmetrically in reference to men and women. Concern that current language may be biased in favor of men has led some authors in recent times to argue for the use of a more Gender-neutral vocabulary in English and other languages. Several languages attest the use of different vocabulary by men and women, to differing degrees. See, for instance, Gender differences in spoken Japanese. The oldest documented language,Sumerian, records a distinctive sub-language only used by female speakers. Conversely, many Indigenous Australian languages have distinctive registers with limited lexis used by men in the presence of their mothers-in-law (see Avoidance speech). Grammatical gender is a property of some languages in which every noun is assigned a gender, often with no direct relation to its meaning. For example, the word for "girl" is muchacha(grammatically feminine) in Spanish, Mdchen (grammatically neuter) in German, and cailn (grammatically masculine) in Irish. The term "grammatical gender" is often applied to more complex noun class systems. This is especially true when a noun class system includes masculine and feminine as well as some other non-gender features like animate, edible, manufactured, and so forth. An example of the latter is found in

the Dyirbal language. A system traditionally called "gender" is found in the Ojibwe languagewhich distinguishes between animate and inanimate, but since this does not exhibit a masculine/feminine distinction it might be better described by "noun class." Likewise, Sumerian distinguishes between personal (human and divine) and impersonal (all other) noun classes, but these classes have traditionally been known as genders.

ender history
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From Wikipedia, the free encyclopedia

Gender history is a sub-field of History and Gender studies, which looks at the past from the perspective of gender. It is in many ways, an outgrowth of women's history.

1 Impact

o o o

1.1 Within the Profession 1.2 Supplementary History 1.3 Gender Theory

2 See also 3 References 4 External links


Despite its relatively short life, Gender History (and its forerunner Women's History) has had a rather significant effect on the general study of history. Since the 1960s, when the initially small field first achieved a measure of acceptance, it has gone through a number of different phases, each with its own challenges and outcomes, but always making an impact of some kind on the historical discipline. Although some of the changes to the study of history have been quite obvious, such as increased numbers of books on famous women or

simply the admission of greater numbers of women into the historical profession, other influences are more subtle, even though they may be more politically groundbreaking in the end.

the Profession

According to historian Joan Scott, conflict occurred between Women's History historians and other historians in a number of ways.[1] In the American Historical Association, when feminists argued that female historians were treated unequally within the field and underrepresented in the association, they were essentially leveling charges of historical negligence by traditional historians. Notions ofprofessionalism were not rejected outright, but they were accused of being biased.


According to Scott, the construction of Women's History as "supplementary" to the rest of history had a similar effect. At first glance, a supplement simply adds information which has been missing from the greater story, but as Scott points out, it also questions why the information was left out in the first place. Whenever it is noticed that a woman found to be missing from written history, Women's History first describes her role, second, examines which mechanisms allowed her role to be omitted, and third, asks to what other information these mechanisms were blind.


Finally, the advent of gender theory once again challenged commonly held ideas of the discipline, including those scholars studying Women's History. Post-modern criticism of essentialising socially constructed groups, be they gender groups or otherwise, pointed out the weaknesses in various sorts of history. In the past, historians have attempted to describe the shared experience of large numbers of people, as though these people and their experiences were homogeneous and uniform. Women have multiple identities, influenced by any number of factors including race and class, and any examination of history which conflates their experiences, fails to provide an accurate picture.

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This article may contain original research. Please improve it by verifying the claims made and adding references. Statements consisting only of original research may be removed. More details may be

available on the talk page. (September 2008)

Transgender topics
Identities Androgyne Genderqueer Hijra Third gender / Third sex Transgender Trans man Trans woman Trigender Two-Spirit Queer heterosexuality Pangender Topics Bigender Cross-dressing Intersexuality Questioning Transsexualism Gender identity disorder (more) Attitudes Transphobia Androphilia and gynephilia Legal issues Legal aspects of transsexualism Gender-neutral toilets Lists LGBT-related films People Topics List of transgender-related topics Transgender portal

view talk edit

Genderqueer (GQ; alternatively non-binary) is a catch-all term for gender identities other than man and woman, thus outside of the gender binary andheteronormativity.[1] People who identify as genderqueer may think of themselves as one or more of the following: both man and woman neither man nor woman (genderless, agender) moving between genders (gender fluid)[2] third gendered or other-gendered; includes those who do not place a name to their gender[3] having an overlap of, or blurred lines between, gender identity and sexual orientation[4][5]


Some genderqueer people[6][7] also identify as transgender, and may or may not wish for physical modification or hormones to suit their preferred expression. Many genderqueer people see gender and sex as separable aspects of a person and sometimes identify as a male woman, a female man, or a male/female/intersex genderqueer person.[8] Gender identity is defined as one's internal sense of being male, female, both, or neither, while sexual identity refers to an individual's enduring physical, romantic, and/or emotional attraction to others.[9] As such, genderqueer people may be a variety of sexual orientations, as with transgender and cisgender people. Genderqueer identification may also occur for political reasons.[10][11] "Genderqueer", in addition to being an umbrella term, has been used as an adjective to refer to any people who transgress distinctions of gender, regardless of their self-defined gender identity, i.e. those who "queer" gender, expressing it non-normatively.[12] Androgynous is frequently used as a descriptive term for people in this category, though genderqueer people may express a combination of masculinity and femininity, or neither, in their gender expression and not all identify as androgynes, but the term has be applied by those describing what they see as a gender ambiguity.[13]

1 Gender and pronouns 2 See also 3 Notes 4 References 5 External links


and pronouns

Some genderqueer people prefer to use gender-neutral pronouns such as one, ze, sie, hir, ey or singular "they","their" and "them", while others prefer the conventional binary pronouns "her" or "him". Some genderqueer people prefer to be referred to alternately as he and she (and/or gender neutral pronouns), and some prefer to use only their name and not use pronouns at all.[14]



LGBT portal Transgender portal


Bash Back! Butch and femme Drag king Drag queen Girlfags and guydykes List of transgender-related topics Pomosexual Queer Transcending Boundaries Conference Two-spirit


1. 2.

^ Usher, Raven. North American Lexicon of Transgender Terms. San Francisco: GLB Publishers, 2006. ^ Winter, Claire R. Understanding Transgender Diversity: A Sensible Explanation of Sexual and Gender Identities. CreateSpace, 2010.


^ Beemyn, Brett Genny, "Genderqueer", "glbtq: An Encyclopedia of Gay, Lesbian, Bisexual,Transgender, and Queer Culture". 2008. Retrieved April 16 2011.


^ Stringer, JAC, "GenderQueer and Queer Terms", "Trans & Queer Wellness Initiative". 2009. Retrieved April 16 2011.

5. 6.

^ Brill, Stephanie A, and Rachel Pepper. The Transgender Child. San Francisco, Calif: Cleiss Press, 2008. ^ "Stylebook Supplement on LGBT Terminology transgender (adj.)". National Lesbian & Gay Journalists Association website. Retrieved May 25, 2011.


^ "GLAAD Media Reference Guide Transgender Glossary of Terms". Gay & Lesbian Alliance Against Defamation website. Retrieved May 25, 2011.


^ Walsh, Reuben More T Vicar? My experiences as a genderqueer person of faith, published in All God's Children, the magazine of the LGCM, December 2010 vol 2.3


^ Gay and Lesbian Alliance Against Defamation. GLAAD Media Reference Guide, 8th Edition. Transgender Glossary of Terms, GLAAD, USA, May 2010. Retrieved on 2011-03-01.

10. ^ Sycamore, Mattilda B. Nobody Passes: Rejecting the Rules of Gender and Conformity. Emeryville, CA: Seal Press, 2006. 11. ^ Stryker, Susan. Transgender History. Berkeley, CA: Seal Press, 2008. 12. ^ Dahir, Mubarak. "Whose Movement Is It?" Editorial. The Advocate 25 May 1999: 52. 13. ^ Girshick, Lori B. Transgender Voices: Beyond Women and Men. Hanover: University Press of New England, 2008 14. ^ Feinberg, L. (1996). Transgender warriors: Making History from Joan of Arc to Dennis Rodman. Beacon.


Gender Queer. Voices From Beyond the Sexual Binary, Joan Nestle, Clare Howell, Riki Wilchins (2002) Alyson Books, New York.

The Transgender Studies Reader, Susan Stryker, Stephen Whittle (2006) Routledge, New York.




United Genders of the Universe a genderqueer organisation Androgyne Online: non-binary gender variants/variance T-Vox International resource and information wiki. Web resource on queer gender and sexuality. Includes 'A Queergendered FAQ'. Genderfork Photos and anonymous thoughts from the genderqueer community What is Gender? "A support forum for transgendered, non_binary, and significant others."