Joan Ferrante Gender

Joan FerranteGender 329 Socialization of American Samoan Boys to Be Football Players Commercialization of Gender Ideals Creating "New Products" That Consumers Need to Buy Situational Constraints on Mead and Freeman Sexist Ideology Gender, Ethnidty, Race, and the State Summary & Implications Resources on the Internet echanisms of Perpetuating ender Ideals ynesian Eultural Center Laie, North Shore of Oahu. istinguisrnng Sex and Gender ex: as a Biological Concept Gender as a Social Construct ... odal Emotions and the Mead-Freeman Controversy Eompliance and Resistance to Gender . Polarization %[l1en sociologists study gender, they focus on male-female 1\Jlferences in behavior and appearance that have been socially treated. Sociologists seek to understand the mechanisms by which people learn and perpetuate society's expectations about sex-appropriate behavior and appearances. Why Focus on American Samoa? In 1925, a 23-year-old anthropology student named Margaret Mead traveled to American Samoa, a territory of the United States,l in search of answers to the question ofwhy American female adolescents often"display a strong rebellious spirit that may be expressed in sullenness or in sudden outbursts." Some, Mead argued, rebel in more pas- sive ways, by closing themselves off from others or by drowning out their mental troubles by overdoing the social scene. Mead wondered, do such reactions occur in American Samoa or are they simply due to a 330 "more strongly developed individualism and need for independence in" the United States? After spending :five mqIl observing and interviewing 68 adolesc Samoan girls, Mead concluded that Il() such turmoil afflicted girls in that society. In 1928, Coming of Age in Samoa was In it, Mead described why American and Samoaii females experienced adolescence in such ways. Her description of Samoan sexual customs became the most widely discussed and controver part of her book (Marshall 1983). Mead maintai. that, unlike their American counterparts, "Samoan children have complete knowledge of the human body and its functions" (p. 136) and, during adolescence, they come to possess "complete knowledge of sex, its possibilities and rewards" (p. 222). In fact, "we may say one striking difference between Samoan and u.S. society was that casual, uncom- mitted sex and sexual experimentation, especially during adolescence, were the norms in Samoa." Mead claimed that this practice was in sharp con- trast to the United States, where a "tremendous fixation upon one individual leads the sheltered American girl to believe she has fallen 'in love' with the first man who kisses her" (p. 222). In this chapter we emphasize American Samoa, not only because of the controversy surrounding Coming of Age in Samoa, but also because Margaret Mead used Samoa as a vehicle to explore and critique gender relations in the United States. Mead helped us to see that if societies differ in their views as to how alike or unlike the two sexes should be, if they have different ideas about the ideal behaviors and appearances for men and women, and if they differ in the kinds of tasks and responsibilities they assign to men and women, then we cannot explain these differences in biological terms only. We must look to culture for an explanation. Mead's vision of gender relations in Samoa and the United States remains important because the book, which is still in print today, was translated into 16 languages. Since its publication, millions of college students and others around the world have read Mead's accounts offemale adolescence and gender relations in Samoa. Mead's account of Samoa-whether right or wrong-and the controversy over "the real Samoa" probably reveal more about gender relations and politics in the United States than they tell us about American Samoa. In this chapter, we explore the basic concepts that sociologists use to analyze the connection between gender and life chances. In outlining this connection, we examine how sociologists distinguish between sex (a biologically based classification scheme) and gender (a socially constructed phe- nomenon). In addition, we focus on the extent to which society is gender-polarized-that is, organized around the male-female distinction. Sociolo- gists also seek to explain gender stratification and laborate with physicians to assign their newborns to one of the two recognized sexes. Intersexed infants are treated with surgery and/ or hormonal therapy. The rationale underlying medical intervention is the belief that the condition "is a tragic event" resulting in "a hopeless psychological misfit doomed to live always as a sexual freak in loneliness and frustration" (Dewhurst and Gordon 1993, p. A15)? The complexities of biological sex become even more complicated when we consider that a person's primary sex characteristics may not match his or her sex chromosomes. Theoretically, one's sex is determined by two chromosomes: X(female) andY(male); Each parent supposedly contributes one sex chromo: some: The mother contributes an Xchromosome, and the father contributes an Xor a Ychromosome. If the chromosome carried by the sperm that fertilizes the egg is a Y, then the baby will be a male. In an un: known number of cases, however, sex chromosome do not match anatomy. The results of mandatory "s tests" of female athletes over the past 25 years ha shown that such cases exist; indeed, a few women a disqualified from each Olympic competition an other major international competitions because tll$ "fail" the tests (Grady 1992).4 That is, they h v e ~ physical appearance of females but the chromosom of a male. Perhaps the most highly publicized, after-the-£ case involved Spanish hurdler Maria Jose Marth} Patino, who, although "clearly a female anat() cally, is, at a genetic level, just as clearly aI:I1 (Lemonick 1992, p. 65). Upon giving her t h e t ~ ~ sults, track officials advised her to warmupJOf race but to fake an injury so as not to dra media's attention to her situation (Gragy! Patino lost her right to compete in amatel.1 Olympic events, but subsequently spent thre.e challenging the decision. The International. Athletic Federation (IAAF) restored her stat deciding that her Xand Ychromosomes advantage over female competitors with mosomes (Kolata 1992; Lemonick 1992). As final evidence of the absence of a line separating male from female, note the Sex as a Biological Concept I Distinguishing Sex I and Gender Although many people use the words sex and gender interchangeably, the two terms do not have exactly the same meaning. Sex is a biological concept, whereas gender is a social construct. In the following section, we pursue this distinction further, because it helps il- lustrate how the social differences between males and females develop. Aperson's sex is determined on the basis of primary sex characteristics, the anatomical traits essential to reproduction. Most cultures classify members of the population into two categories-male and female- largely based on what most people consider to be clear anatomical distinctions. Biological sex is not a clear-cut category, if only because some babies are born intersexed. The medical profession uses this broad term to classify people with some mixture of male and female biological characteristics. 2 Al- though we do not know how many intersexed babies are born each year, at Stanford Medical Center, as many as 20 births occur each year, for which "the doctors do not know whether to announce the ar- rival of a boy or girl" (Lehrman 1997, p. 99). If some babies are born intersexed, why does society not recognize an intersexed category? No such category exists because parents of such children col- of transsexuals-people whose primary sex characteristics do not match the sex they perceive and know themselves to be. Those motivated to undergo a sex- change are labeled "high-intensity" transsexuals (Bloom 1994). The Diagnostic and Statistical Manual of Mental Disorders, the reference book used by mental health practitioners, estimates that 1 in 30,000 people born male and 1 in 100,000 people born female have gender identity disorder (Barton 2005). Why does no clear dividing line exist to separate everyone into one of the two biological categories, male and female? One answer lies with the biological mechanisms involved in creating males and females. In the first weeks of conception, the human embryo develops the potential to form a "female set of ovaries Distinguishing Sex and Gender 333 and a male set of testes." Approximately eight weeks into development, "a molecular chain of events orders one set to disintegrate." One week later, the embryo begins to develop an outside appearance that matches its external sex organs (Lehrman 1997, p. 49). This complex chain of events may not be carried out "per_ fectly"; instead, it may be affected by any number of factors, including medications taken by the mother or environmental exposures. 334 CHAPTER 10 Gender In addition to primary sex characteristics and chromosomal sex, we use secondary sex characteristics to distinguish one sex from another. These physical traits are not essential to reproduction (breast development, quality of voice, distribution of facial and body hair, and skeletal form) but result from the action of so-called male (androgen) and female (estrogen) hormones. We use the term "so- called" because, although testes produce androgen and ovaries produce estrogen, the adrenal cortex pro- duces androgen and estrogen in both sexes (Garb 1991). Like primary sex characteristics, none of these physical traits represents a clear dividing line by which to separate males from females. Gender as a :SO'Clii:U Whereas sex is a biological distinction, gender is a social distinction based on culturally conceived and learned ideas about appropriate appearance, behavior, mental, and emotional characteristics for males and females (Tierney 1991). The terms masculinity and femininity signify the ideal physical, behavioral, mental, and emotional traits believed to be charac- teristic of males and females, respectively (Morawski 1991). To grasp the distinction between sex and gender, we must note that no fixed line separates maleness from femaleness. The painter Paul Gauguin pointed out this ambiguity in his observations about Maori men and women, which he recorded in a journal that he kept while painting in Tahiti in 1891. His observations were influenced by the norms regarding femininity around the turn of the century: At the turn of the twentieth century, the artist Paul Gauguin observed that among Maori men and women the differences between the sexes was less accentuated such that there was something virile in the women and something feminine in the men. Among peoples that go naked, as among animals, the difference between the sexes is less accentuated than in our climates. Thanks to our cinctures and corsets we have succeeded in making an artificial being out of woman.... We carefully keep her in a state of nervous weakness and muscular inferiority, and in guarding her from fatigue, we take away from her possibilities of development. Thus modeled on a bizarre ideal of slenderness ... our women have nothing in common with us [men], and this, perhaps, may not be without grave moral and social disadvantages. On Tahiti, the breezes from forest and sea strengthen the lungs, they broaden the shoulders and hips. Neither men nor women are sheltered from the rays of the sun nor the pebbles of the sea-shore. Together they engage in the same tasks with the same activity.... There is something virile in the women and something feminine in the men. ([1919]1985, pp. 19-20) Often we attribute differences between males and females to biology; in fact, they are more likely to be socially created. In the United States, for example, norms specify the amount and distribution of facial and body hair appropriate for females. It is deemed acceptable for women to have eyelashes, well-shaped eyebrows, and a well-defined triangle of pubic hair, but not to have hair above their lips, under their arms, on their inner thighs (outside the bikini line), or on their chin, shoulders, back, chest, breasts, ab- At one time in Samoa, the transition from boyhood to manhood was marked by the long and painful process of tattooing the body from the waist to below the knee. This practice has not disappeared, as some present-day Samoan males choose to continue this tradition. domen, legs, or toes. Most men, and even women, do not realize that women work to achieve these cultural standards and that their compliance makes males and females appear more physically distinct in terms of this trait than they are in reality. We lose sight of the fact that significant but perfectly normal biological events-puberty, pregnancy, menopause, stress-con- tribute to the balance between two hormones, androgen and estrogen. Changes in the proportions of these hormones trigger hair growth that departs from societal norms about the appropriate amount and texture of hair for females. When women grow hair as a result of these events, they tend to think something is wrong with them, instead of seeing this development as a natural event. A "female balance" between androgen and estrogen is seen as one in which a woman's hair is consistent with these norms. 6, 7 Just as women strive to meet norms for facial and body hair, both men and women work to achieve the ideal standards of masculine and feminine beauty as portrayed in the media (for example, in magazines and on television) or as conveyed and reinforced in the ways people react to us. On a personal level, these ideal standards are not viewed objectively-as something created by people that varies across time and place. Despite all evidence to the contrary, for example, we believe that facial and body hair is a masculine quality (see Figure 10.1). As another example, long hair on Samoan women does not simply signifY Distinguishing Sex and Gender 335 feminine sexual attractiveness; it is feminine attractiveness. In this vein, Jeanette Mageo (1996) argues that ideal standards of beauty affect us personally because "what has personal significance is at least in part a product of how we are regarded and treated by others. When a Samoan girl acts under constant threat of having her hair cut off or of being pulled home by her hair [because she is attracting male attentions], when her beauty is judged, at contests and elsewhere, by the length of her hair, the public symbol of hair cannot fail to touch her feelings" (p. 158). While Samoan women are judged according to the length of their hair, some Samoan men seek to acquire tattoos. Before the Christianization of Samoa, the transition from boyhood to manhood was accompanied by a "long and painful process of body tattooing, from the waist to below the knees" (Cote 1997, p. 2). Tattooing or tatau (ta-TAH-oo) did not merely signifY manhood; it was manhood: ... the man who was not tattooed ... was not respected.... Until a young man was tattooed, he was considered in his minority. He could not think of marriage, and he was constantly exposed to taunts and ridicule, as being poor and of low birth, and having no right to speak in the society of men. But as soon as he was tattooed, he passed in his majority, and considered himself entitled to the respect and privileges of mature years. When a youth, therefore, reached the age of CHAPTER 10 Gender SlXlt::t::ll, he and his friends were all anxious that they be tattooed.... On these occasions, six or a young men would be tattooed at one time.... In two or three months the whole is completed. The friends of the young men are all the while in atten- dance with food. (Turner [1861]1986, pp. 87-89) This practice has not disappeared entirely, as many Samoan males still choose to tattoo their bodies in this fashion. In fact, some Los Angeles-based Samoans on visits to Samoa will get the painful body tatau to show they are men and responsible to family (Channell 2002). To this point, we have drawn a distinction between sex and gender. Although sociologists acknowledge that no clear biological markers exist with which to distinguish males from females, they would not argue that biological differences are nonexistent. Sociolo- gists, however, are interested in the extent to which differences are socially induced. To put it another way, they study the actions that men and women take to accentuate differences. As we will see in the next section, these actions lead to gender polarization. I Gender Polarization In The Lenses of Gender, Sandra Lipsitz Bem (1993) defines gender polarization as "the organizing of social life around the male-female distinction," so that a person's sex is connected to "virtually every other aspect of human experience, including modes of dress, social roles, and even ways of expressing emotion and experiencing sexual desire" (p. 192). To understand how life becomes organized around gender, we consider research by Alice Baumgartner-Papageorgiou. In a paper published by the Institute for Equality in Education, Baumgartner-Papageorgiou (1982) summarizes the results of a study of elementary and high school students. In the study, she asked the students how their lives would be different if they were members of the opposite sex. Their responses reflect culturally conceived and learned ideas about sex- appropriate behaviors and appearances and about the imagined and real advantages and disadvantages of being male or female (Vann 1995). The boys generally believed that their lives would change in negative ways if they became girls. Among other things, they would become less active and more restricted in what they could do. In addition, they would become more conscious about tending to their appearance, finding a husband, and being alone and unprotected in the face of a violent attack: • I would start to look for a husband as soon as I got into high school. • I would play girl games and not have many things to do during the day. • I'd use a lot of make-up and look good and beautiful. ... I'd have to shave my whole body. • I'd have to know how to handle drunk guys and rapists. • I couldn't have a pocket knife. • I would not be able to help my dad fix the car and truck and his two motorcycles. (pp. 2-9) The girls, on the other hand, believed that if they became boys they would be less emotional, their lives would be more active and less restrictive, they would be closer to their fathers, and they would be treated as more than "sex objects": • I would have to stay calm and cool whenever something happened. • [I could sleep later in the mornings], since it would not take [me] very long to get ready for school. • My father would be closer because I'd be the son he always wanted. • I would not have to worry about being raped. • People would take my decisions and beliefs seriously. (pp. 5-13) Although the Baumgartner-Papageorgiou study was published more than 20 years ago, these beliefs about how the character of one's life depends 0 one's sex seem to hold up across time, even amon the college students enrolled in the author's intra.. ductory sociology classes. These students were aske4 to take a few minutes to write about how their livg would change in positive and negative ways as me bers of the other sex (see "Penalties and Privilege Associated with Being Male and Female"). The me generally believed that they would be more em tional and more conscious of their physical Gender Polarization 337 Child-bearing experience (if unplanned and unwanted) Lower pay . Fewer career choices Career choices more likely to conflict with familial responsibilities . More time and attention paid to physical appearance Strength and athletic ability less likely to be developed to . full potential Have to work harder to betaken seriously Child more likely to carry father's name More likely to be held responsible for housework arld of children More likely to have to wait for men to ask them out ancJ ask them to marry Penalties (Women) Privileges (Men) Betterpay. Career choices not as likely to interfere with familial responsibilities Greater career choices/job opportunities Greater opportunities and respect in the world of sports Fewer constraints on physical appearance Less expensive to dress for success More likely to be taken seriously Less likely to have multiple sexual experiences evaluated harshly More likely to be labeled as role models and heroes More likely to experience independence at an earlier age . .. Lower life expectancy Breadwinner responsibility Most dangerous occupations disproportionately filled with men Higher insurance rates More likely to pay for dates Constraints on emotions . Expected and pressured to be more successful Expected and pressured to be athletic Expected to have a higher tolerance for discomfort Less likely to get help when in trouble Cannot behave and dress in ways considered feminine Pressured to ask women out and to ask for their hand in marriage Expected and pressured to take on role as protector .. More difficult for men to get custody of children ance and that their career options would narrow con- siderably. Some of their responses follow: • I would be much more sensitive to others' needs and what I'm expected to do. • I wouldn't always have to appear like I am in control of every situation. I would be comforted instead of always being the comforter. • People would put me down for the way I look. • I would be more emotional. • I would worry more about losing weight instead of trying to gain weight. • I probably wouldn't really feel any different, but people would see me as a female and respond ac- cordingly. If I stayed in the construction program, I would have to fight the belief that men are the only real construction workers. 338 CHAPTER 10 Gender • My career options would narrow. Now I have many career paths to choose from, but as a woman I would have fewer. • I would have to be conscious of the way I sit. Notice that the first two responses suggest that some "feminine" traits would be a plus (being "more sensitive to others' needs" and being "comforted instead of always being the comforter"). Both men and women can feel constrained by their gender roles. The women in the class believed that as men they would have to worry about asking women out and about whether their major was appropriate. They also believed, however, that they would make more money, be less emotionaL and be taken more seriously. Some of their responses follow: • I would worry about whether a woman would say "yes" ifI asked her out. • I would earn more money than my female coun- terpart in my chosen profession. • People would take me more seriously and not attribute my emotions to PMS. • My dad would expect me to be an athlete. • I'd have to remain cool when under stress and not show my emotions. • I think that I would change my major from "un- decided" to a major in construction technology. These comments by high school and college students show the extent to which life is organized around male-female distinctions. They also reveal that students' decisions about how early to get up in the morning, which subjects to study, whether to show emotion, how to sit, and whether to encourage a child's athletic development are gender-schematic decisions. Decisions and viewpoints about any aspect of life are considered gender-schematic if they are influenced by a society's polarized definitions of masculinity and femininity rather than by criteria such as self-fulfillment, interest, ability, or personal comfort. For example, college students make gender- schematic decisions about possible majors if they ask-even subconsciously-about the "sex" of the major and, if it matches their own sex, consider the major to be a viable option or, if the sex does not match, reject it outright (Bem 1993). Consider that 73 percent of bachelor's degrees in computer and information sciences are awarded to men, whereas 89 percent of bachelor's degrees in library sciences are awarded to females. Other majors dominated by women include education, health professions, and public administration/services (at least 80 percent of all bachelor's degrees awarded in these fields go to women) (Chronicle of Higher Education 2004). Even sexual desire between men and women is organized around male-female characteristics, such as height and age, that are unrelated to reproduction. Bem (1993) a,rgues that neither women nor men in American society tend to appreciate heterosexual relationships in which the woman is bigger, taller, stronger, older, smarter, higher in status, more experienced, more educated, more talented, more con- fident, or more highly paid than the man; they do tend to appreciate heterosexual relationships which the man is bigger, taller, stronger, and so forth, than the woman (p. 163). The negative consequences of channeling sexual desire according to age differences so that the woman in the relationship is usually younger than her partner becomes evident when we consider that the median age at first marriage for women is 24 and for men is 25.9 (Centers for Disease Control and Pre- vention 1998). In the United States, the average life expectancy for women is 5.7 years longer than that for men (U.S. Central Intelligence Agency 2004). The difference in life expectancy can be partly explained by the fact that men tend to hold the most hazardous· jobs in society. This practice of men marrying younger women, in combination with differences in life expectancy, means that women who marry can expect to live a significant portion of their l v s ~ widows (see Table 10.1). In addition to sexual desire between men women being influenced strongly by gender-polariz ideas about such things as height and age, emotio toward persons of the same sex are affected asw In Chapter 3, we learned that social emotions are' ternal bodily sensations that we experience inf tionships with other people and that feeling rules norms specifying appropriate ways to express sensations. These other people may be boyfrie spouses, parents, same-sex friends, teachers, an on. When students in the author's class were aske comment on social emotions or "internal bodily sations" that they had felt and expressed to he data show the number of males per every 100 females r various age groups in Samoa and the United States. or example, in American Samoa there are 107 males age and younger for every 100 females of that age. Note that e number of males declines with the age of cohorts in the nited States. Also notice that there is no clear pattern ssociated with increasing age in American Samoa. Why do you think these ratios appear as they do in Samoa? Source: U.S. Bureau of the Census (2004). someone of the same sex, most indicated that they felt uncomfortable and defensive about such feelings. Specifically, students were asked to think of a same- sex friend with whom they most liked to hang out, either now or in the past. Although no physical/sexual component existed in the relationship, the students felt sensations of being "alive" and experienced intense pleasure when interacting with that person. Almost everyone knew a same-sex friend for whom they felt this way. The students were also asked, "Have you ever told that person you feel this way?" (that is, "I love being around you" or "I feel so much energy when I am around you"). A sample of their answers to these questions are given in "Feeling Rules and Same-Sex Friends." In American Samoa, young men who choose to get "tattooed from above the waist, to all the way around the back, sides and front, down the knees, and around the legs" experience a process that formalizes social emotions between males in the community. The entire community is involved when a boy receives his tattoo. While he is getting his tattoo, or cycling into manhood, other men from the village surround him. They put their hands on his body and hold him steady while the artist tattoos. The men already have their tattoos and understand how it feels. They talk to him and sing songs to him.... Gender Polarization 339 The boy will have one partner, sometimes a brother or close friend, who will stay with him for about two weeks after the tattooing and help him bathe and make sure he does not get an infection. That relationship is very important, and helps build a sense of community. (Channell 2002, p. 18) According to Mead, Samoan feeling rules discourage adolescents from directing sexual feelings and energies toward a particular opposite-sex person or even a few special opposite-sex persons. When Mead questioned 30 adolescent girls in detail about their sexual history and experimentation, 12 (40 percent) claimed they had engaged in heterosexual activities, 17 (56 percent) claimed they had engaged in homosexual activity, and 22 (73 percent) indicated they had experience with masturbation (Mead 1928, p. 285). Mead concluded that in Samoa "masturbation is all but a universal experience, beginning at the age of six or seven. Theoreti- cally it is discontinued with the beginning of heterosexual activity.... Among grown boys and girls casual homosexual practices also supplant it to a certain extent" (p. 136).8 Homosexual relations between girls were described by Mead as being casual, never assum- ing any long-term importance, and as a "pleasant and natural diversion" (p. 147). Long-term and intense heterosexual passions were also rare, as Samoans "rate romantic fidelity in terms of days or weeks at most" (p. 155). Mead argued that, because Samoans possess "complete knowledge of sex, its possibilities and its rewards, they are able to count its true value" (p. 222). They do not reserve sex activity for just "important relationships" or "regard relationships as important [simply] because they are productive of sex satisfac- tion" (p. 222). Mead concluded that "familiarity with sex and the recognition of sex as an art have produced a scheme of personal relations in which there are no neurotic pictures, no frigidity, no impotence, except as the temporary result of severe illness" (p. 151). "The Samoan girl never tastes the rewards of romantic love as we know it, nor does she suffer as an old maid who has appealed to no lover or found no lover appealing to her, or as the frustrated wife in a marriage which had not fulfilled her high demands" (p. 211). Finally; Mead stated, "this acceptance of a wider range of sexual activities as normal provides a cultural atmosphere in which frigidity and psychic impotence do not occur and in which a satisfactory sex adjustment in marriage can always be established" (p. 223). " our frien sip. 0 IS day, I am so happy when she is around. I love her dearly and have told her so many times. I've also told her that I hope other people have the chance to have such a wonderful friend and feel this bond. It's never been weird for us. • I have a same-sex friend that I truly enjoy being around. I think that if I express my intense feelings for mybest friend to another person, she would probably consider it to be sexually oriented. I don't feel guilty for loving my friend, but I do feel guil using words such as "love," "intense," etc., to describe our relationship. These words make me sound as if I amgay. I have never told my best friend that love her and appreciate her, mainly because I a truly afraid of her reaction to such a statement. I a afraid that she would believe that I was in love with her sexually. I would never want to jeopardize friendship by expressing simply what I feel! • I have a set offriends that I absolutely love hanging out with, but I have one friend in particular that, when I'm around him, I feel really great. If I told him that I like his company that much, he would most likely call in a fag. When I read the question "Do you feel guilty [fi your at first I thought that I did not. Ho ever, as I am gettingfurther into this, I ambeginnin feelweird. I have never said anything tohinl ab howI feeL I guess becauseI'm a guYarid guys just do that, generally speaking. What woUld I say, an "Hey there buddy, I was Just thinking abcnil:you a realized that I really love your company. What do say we have a couple beers I doubt it. • I do' know a same-sex friend withwhom I have anintense relationship, until today I'tho . was just weird: Ihave had a very close friendshi irl for about even ears, 've out eneverwe re toge '. ergIZed an .' .ealthy." I feel an al able closeness to her sometimes. other day" we were T\T an I just felt the urge to curl tip next to e ., There was no feeling of sexual arousal all; it was just a type of closeness. It's almos same closeness I feel when I snuggle up to almost a motherly bond. I have never, ever tol of these feelings because it would just come 0 homosexual and it's nothing like that at all. e aut ,s c asses know a felt strongaffection and who made . ever, they alsosay it is important .' that their feeliflgs, .e Interpreted as Why do you think our societyoffers no vocabulary separate from .the one we use to describe romantic relationships to de- . scribe strong same:':sex Why are the students fearful that their feelings might be interpreted as sexual? Whatdoes that fear suggest about American I really look forward seeing., e. een friends since kindergarten, and we get along so well because we know each other the way you bin only know someone who you grew up with for 15 years. We can make each other laugh. I don't have any feelings toward him that I would feel gUilty abou( but even though we have been ffiendsalong time, i still don't know that I , would be coinfortablesaying something as simple 'as "I can'aitto see ou." That's just how it is. • 'My" , ave been friends for 10 years. We were roommates fora couple ofyears and have 'always beenclose. I just love eveiything about her. Sometimes Ilook ather and I can't help but stare; warm to be around her. For a be something was wrong with t about her so much and loved lize that we have en c oser. She can.do my eyes. I feel closer to her than I do ., in somewas closer than I do . al, but some 340 CHAPTER 10 Gender Mead's descriptions and conclusions regarding the nature of Samoan sexual activity and experimentation included many comparative references to the adolescent sexual experience in America. In the latter case, she maintained, "secrecy, ignorance, guilty knowledge, [and] faulty speculations" result "in grotesque con- ceptions" of the physical facts of sex, and adolescents possess "a knowledge of the bare physical facts of sex without a knowledge of the accompanying excite- ment" (p. 216). In Coming of Age in Samoa, Mead wrote that our "records of maladjusted children are full of cases where children have misunderstood the sex act, have interpreted it as a struggle accompanied by anger, or as chastisement, have recoiled in terror from one highly charged experience" (p. 222). According to Mead, everything about Samoan culture and the structure of its society fosters "the sunniest and easiest of attitudes toward sex." This society has eliminated"strong emotions," including jealousy, interest in competition, and "strong attach- ments to one person, be they parents or lovers." Anthropologist Derek Freeman challenged Mead's motives, research methods, and conclusions about many aspects of Samoan life. 9 After decades of research, Freeman concluded that Samoan life pos- sessed a puritanical, aggressive, rank-conscious dark side. The most highly publicized part of his critique revolved around Mead's portrayal of Samoan sexual activity. In this regard, Freeman found the Samoans to be "a people who traditionally value virginity highly and so disapprove of premarital promiscuity as to exercise a strict surveillance over the comings and goings of adolescent girls" (p. 228). In fact, Free- man argued that "the cult ofvirginity is probably carried to a greater extreme than in any culture known to anthropology" (Freeman 1996, p. 250).10 In 1996, at the age of 86, Fa'apua'a Fa'amu, Mead's foremost Samoan friend of 1926, stepped forward after she learned that Margaret Mead had become fa- mous by describing Samoa, "entirely incorrectly," as a "place where the 'community' does not attempt to 'curb' the sexual activity of adolescents" (Freeman 1996, p. xii). The 86-year-old woman "confessed" in tears to the Secretary for Samoan Affairs of the Gov- ernment of American Samoa that she and her friend Fofoa had told "their American inquisitor the very an- tithesis of the truth" (p. xii). "We said we were out with boys. She failed to realize that we were just joking and must have been taken in by our pretenses ... we just fibbed and fibbed to her" (p. viii). IfMead was fooled-and some doubt persists today as to whether she was-can we learn anything about Gender Polarization 341 feeling rules and gender relations from Coming of Age in Samoa? Regardless of whether her sources told the truth, Margaret Mead undoubtedly traveled to Samoa with a clear research agenda. She needed to find a "negative instance"-one exception to a supposed rule-to prove that adolescence need not inevitably be a time of emotional turmoil, stress, and rebellion, as it was for female adolescents in the United States. She found that instance in Samoa, where adolescence was portrayed largely as painless, smooth, untroubled, unstressed, and "perhaps the pleasantest time the Samoan girl will ever know." For Mead, this "negative instance" had to be a place that contrasted sharply with the United States. Perhaps she therefore needed to "imagine" a society where women were knowledge- able about the human body and could express sexual desire free of constraints and guilt. C(llmpUance and Resistance If we simply think about the men and women we en- counter every day, we quickly realize that people of the same sex vary in the extent to which they meet their society's gender expectations. Some people conform to gender expectations; others do not. This vari- ability, however, does not stop most people from using their society's gender expectations to evaluate their own and others' behavior and appearances in "virtually every other aspect of human experience, including modes of dress, social roles, and even ways of expressing emotion and experiencing sexual desire" (Bem 1993, p. 192). For 10 years, the author has collected response pa- pers from students at Northern Kentucky University asking them to explain how gender ideals have shaped personal experiences in their lives. A reading of hundreds, even thousands, of these responses reveals that most students share personal experiences in which they (1) learn about and come to accept gender ideals, (2) attempt to change behaviors and feelings that deviate from these gender ideals, (3) give in to or comply with gender ideals, but maintain regrets about society's superficial standards, (4) challenge those who do not conform to gender ideals, or (5) refuse to give in to gender ideals. (See "Compliance and Resistance to Gender Polarization" for student accounts of these experiences.) The accounts suggest that all people do not pas- sively accept gender ideals regarding masculinity and femininity. In fact, most find ways to subvert these ideals through deception, secret agreements with 342 CHAPTER 10 Gender Gender Polarization 343 344 CHAPTER 10 Gender sometimes the winner is the most brilliant comic" (Mageo 1998, p. 213). Often the fa-afafines imitate popular foreign female vocalists, such as Whitney Houston, Britney Spears, or Madonna. Mageo believes that "transvestitism" was not a common practice in pre-Christian Samoa (before 1830). If it were, early Christian missionaries to Samoa would have mentioned it in their written ac"·· counts of Samoan society because they were preoccuc pied with documenting the sexual habits of the Samoans. If it existed, they would have most certainly mentioned the fa-afafines' existence. How, then, did it become commonplace among males, especially in urban areas?ll Mageo (1992, 1998) argues thatja" afafines could not have become commonplace unless something about Samoan society supported gende}' blurring. In addressing this point, she notes that "0 11 personal level Samoans do not distinguish sharply p tween men and women, boys and girls." For exampl "boys and girls take equal pride in their skills in pre-Christian personal names are often not for gender, and outside school little boys and girls . wear much the same dothing" (1998, p. 451). Another practice that encourages gender relates to the separation of boys and girls.() Samoan boys reach the age of five or six,tl1ey spending the majority of their time in the co of other boys; at this point, they are prohibited flirting with the girls. At the same physically affectionate relations with same-se1S pIe are established practices. In Samoa, as i of the Pacific, boys may walk about hand-in-l1 with an arm draped around their comrade, may girls" (Mageo 1992, p. 452).12 [See'; holding as an Expression of Affection (Not sexuality) Between Same-Sex Friends."] Samoans also make a clear distinction b situations in which they must show respec: others, impression management, or outright chal- lenges to the ideals (Mageo 1992). The student accounts also show that people can resist ideals even as they use them to evaluate themselves and others. We might argue that resistance, compliance, and the strain ofsimultaneously complying yet resisting speak to the importance of gender ideals in shaping our lives. Our discussion has focused on how people have complied with and rejected norms regarding appearances and behavior appropriate. to the opposite sex. This examination shows that people cannot be classified into clear-cut categories. It is important to recognize that not every society divides people into "opposite" sexes-male or female. In American Samoa and some other areas of the Pacific Islands, there is a third gender-fa-afafine. Jeannette Mageo (1992) begins her article, "Male Transvestitism and Cultural Change in Samoa," by describing the guests attending a wedding shower in Samoa. Of approximately 40 "women," 6 were fa- afafines, guests who are not biologically female but who had taken on the "way of women" in dress, mannerism, appearance, and role. Fa-afafine means "in the way of the woman." The closest word we have to express this idea in American society is "transvestite." Those who study fa-afafines maintain that to understand this third gender, we must set aside any cultural preconceptions we have about being male, female, gay, or transvestite (Fraser 2002). During that party, the fa-afafines staged a beauty contest in which each sang and danced a love song. Such beauty contests are well known in Samoa, and the winner"is sometimes the 'girl' who gives the most stunningly accurate imitation of real girls, such that even Samoans would be at a loss to tell the difference; ountries highlighted in gold are those East Asian and Pa- Cific countries, including American Samoa, where hand- holding between people of the same sex is not viewed as a ,sign of homosexuality. The hand-holding may be viewed I as acceptable among men, women, and young people. Countries where hand-holding between same-sex friends is considered a sign of homosexuality are shaded in dark blue. (Data are not available for countries appearing gray.) Papua N ~ : Guinea ~ . Q ~ •• .•~ h ~ ~ . ~ 345 346 CHAPTER 10 Gender those in which they may engage in ula, highly sexu- alized entertainment including joking, jesting, and imitating. At one time the ula was institutionalized, in the form of ceremonies involving young girls who were part of a village or organization, known as aualuma. The Christian missionaries sought (and succeeded on some levels) to change Samoan sexual customs, including the ula. These missionaries "saw Samoan sexual relations as practically without rules (ironically in much the same way Margaret Mead described them). They did not understand that these relations reflected a set of rules invisible to missionaries.... Missionaries could not believe that a society in which young girls were encouraged to dance naked before torches and sing songs about sexual body parts could have any sexual morality at all." Be- cause girls abandoned this role in ula, Mageo makes the case that fa-afafines are both "stand-ins for by- gone aualuma girls" and reminders of how girls are not to behave (1998, p. 454). Another factor that may account for the wide- spread emergence of the fa-afafines relates to changes in the positions of and opportunities open to men in Samoa (see Table 10.2). Specifically, these changes are connected to the gradual and ongoing decline of the aumaga, an organization of younger and older men without titles. At one time, the augama was considered the "strength of the village" (Mead 1928, p. 34), serving "as a village police force or an army reserve" (Mageo 1992, p. 444). It took responsibility for the heavy work, whether that be "on the planta- tion, or fishing, [or] cooking for the chiefs" (Mead 1928, p. 34). Asystem of mass education introduced by the missionaries, the shift away from an agricul- tural-based economy, and the introduction of new technology and a wage-based economy eventually transformed the augama, in the process removing an important source of apprenticeship and status for Samoan males. This loss of status has been con- founded by an unemployment rate of 12 percent in Samoa. Moreover, when we consider that the territory's total working-age population numbers approximately 14,400, and that the two largest employers are the tuna canneries employing 4,282 and the Samoan government employing 4,000, we can see the problems of status that many males might experience (Infonautics Corporation 1998; U.S. Depart- ment of the Interior 1998). This economic situation has left the average man without a clear sense of status in Samoan society. For some men, becoming fa- afafines offers them an opportunity to step out of their reduced status and assume the status of well- known female impersonators. 13 I Mechanisms of Perpetuating Gender Ideals As mentioned at the beginning of this chapter, people vary in the extent to which they conform to their society's gender expectations. This fact, however, does not prevent us from using gender expectations to evaluate our own and other people's behavior. For many people, failure to conform (whether deliberate or reluc- tant) serves as a source of intense confusion, pain, and pleasure. Sociologists are therefore interested in iden- tifying the mechanisms by which individuals learn and perpetuate a society's gender expectations. To ad- dress this issue, we examine four important factors: socialization, situational constraints, the commercialization of gender ideals, and ideologies. In Chapter 4, we learned that socialization is a learning process that begins immediately after birth and continues throughout life. Through this process, "newcomers" develop their human capacities, acquire unique personalities and identities, and internalize (that is, take as their own and accept as binding) the norms, values, beliefs, and language they need to ticipate in the larger community. The sOI::iallzatlon process may be direct or indirect. It is indirect when children learn gender expectations by observing others' behavior, such as the jokes or stories they hea about men and women, the reactions that significan others show to those who violate gender expectations, and the portrayals of men and women in magazines, books, and television (Raag and Rackli 1998). Socialization is direct when significant other intentionally convey the societal expectations to chil dren. Socialization theorists argue that an u n t ~ .. mined, yet significant, portion of male-female diffe ences are products of the ways in which males an females are socialized. Mechanisms of Perpetuating Gender Ideals 347 Construction trades Mechanics and repairers Forestry and fisheries Transportation and material moving occupations Precision production, craft, and repair occupations Source: U.S. Department of the Interior (1992). Child development specialist Beverly Fagot and her colleagues observed how toddlers in a play group interacted and communicated with one another and how teachers responded to the children's attempts to communicate with them at ages 12 months and 24 months (Fagot et al. 1985). Fagot found no real sex differences in the interaction styles of 12-month-old boys and girls: All of the children communicated by gestures, gentle touches, whining, crying, and scream- ing. The teachers, however, interacted with the toddlers in gender-polarized ways. They were more likely to respond to girls when the girls communicated in gentle, "feminine" ways and to boys when the boys communicated in assertive, "masculine" ways. That is, the teachers tended to ignore assertive acts by girls and to respond to assertive acts by boys. Thus, by the time these toddlers reached two years of age, their communication styles showed quite dramatic differences. Fagot's research was conducted more than 15 years ago. Amore recent study found that early childhood teachers are more accepting of girls' cross-gender behaviors and explorations than they are of such behaviors from boys. Apparently, teachers believe that boys who behave like "sissies" are at greater risk of growing up to be homosexual and psychologically ill-adjusted than are girls who behave like "tomboys." This find- . ing suggests that while American society has expanded the range of behaviors and appearances deemed acceptable for girls, it has not extended the range for boys in the same way (Cahill and Adams 1997). Children's toys and celebrated images of males and females figure prominently in the socialization process, along with the ways in which adults treat children. Barbie® dolls, for example, have been mar- keted for more than 40 years and currently are available in 67 countries. Executives at MatteI consider Barbie to be an aspirational doll-that is, a role model for the child. Barbie accounts for approximately half of all toy sales by Mattel (Boroughs 1990; Cordes 1992; Morgenson 1991; Pion 1993). An estimated 95 percent of girls between ages 3 and 11 in the United States have Barbie dolls, which come in several different skin colors and 45 nationalities (e.g., African Barbie, Egyptian Barbie) (Mattel 2005). In fact, most American women have felt Barbie's presence in their life (Lee 2004). Market analysts attribute MatteI's success to the fact that the company has "cor- rectly assessed what it means to a little girl to be 348 CHAPTER 10 Gender aumaga, boys studied inside the classroom, which prepared them to work for wages instead of for the village as a whole. According to the 2000 U.S. Census (the last year for which data are available), there are 4,645 high school students (grades 9-12) in American Samoa. Of this number, about 400 males graduate from high school each year. In the past two years, 97 high school graduates have left the Pacific Island to play football in the United States at the collegiate level (Syken 2003). That figure translates to about one in every eight high school graduates. What socialization mechanisms are at work to encourage such interest in this sport, especially to playa sport that will take young Samoan men 4,150 miles or more from home? First, for young Samoan boys to play football, that sport must be available in their society. Football was introduced to the island in 1969 after a U.S. ment official decided that the public schools should field football teams. Second, the celebrity status of successful Samoan football players highlights to young Samoan males the rewards for pursuing a football career. For pIe, 120 football players of Samoan descent playe at University of Hawaii and Arizona State betwee 1997 and 2000 under Coach Dick Tomey. Today, 2Q players of Samoan descent play on Division I colleg teams and a few play in the NFL-most notably MO§ Tatupu, Manu Tuisosopo, and Junior Seau. Samo a < youth hear and read praise from college and NF coaches about Samoan players, which fuels the.' co g- Cl '" § :2 '0 f o u This four-year-old boy has rolled his hair in curlers. Should someone tell him that curlers are for girls only, or should he be allowed to play? The same boy is shown in a second photo. Doesn't he look more masculine? grown-up" (Morgenson 1991, p. 66). For boys, G.I. Joe® became the first "action figure" toy on the market, being launched in 1964. It thrived for 12 years until 1976, when the line was canceled. G.I. Joe was reintroduced in 1978 (Hasbro Toys 1998). Keep in mind that this toy is merely one in a long line of action figures, including Transformers, Miaonauts, Star Wars, Power Rangers, X-Men, Street Fighter, Bronze Bombers, and Mortal Kombat. The popularity of G.I. Joe has generated several lines of comic books, 750 different action figures and vehicles, a motion picture, and cartoons. The G.I. Joe logo also appears on school supplies, video games, card games, lunch boxes, posters, and party supplies (Son 1998). We might conclude that ifwe could change socialization experiences, then behavior should change ac- cordingly. The Christian missionaries assigned to Samoa must have recognized this principle, as they sought to "destroy most of the social institutions that guided young Samoans through childhood to adult- hood" (Cote 1997, p. 7). Among other things, these missionaries attempted to end the practice of tattooing (discussed earlier in this chapter), and they tar- geted the aualuma group of unmarried adolescent girls who "lived together" and "supported one another emotionally." The aualuma carried out village work projects and entertained visiting parties. As part of the missionaries' efforts, instead of living with the aualuma, unmarried girls were brought to live with the pastors and their wives. Here they learned how to sew and cook according to European standards (Cote 1997, p. 8). By introducing mass education, the missionaries also changed the role of the aumaga (the organization of younger and older men without titles). Instead oflearning skills as members of the This girl is interested in dance. She also likes working with her dad at construction sites. Should someone tell her to give up construction work for dance? Mechanisms of Perpetuating Gender Ideals 349 Gender d f ~ a l Commercialization portunities. As a case in point, consider that one- third of all Samoan jobs are connected to tuna fishing and processing. The importance of this industry to the economy is reflected in the fact that tuna represents 93 percent of American Samoa's total exports (U.S. Central Intelligence Agency 2004). In this and in other chapters, we have described the ways in which capitalists respond to changes in the economy, especially to economic stagnation. Essen- tially, there are six responses, all designed to gener- ate profits through cost-cutting measures and sales: 1. Lowering production costs by hiring employees who will work for the lowest wages 2. Lowering production costs by securing the raw materials needed to produce products at the lowest possible price 3. Creating a new product that customers "need to buy" 4. Improving an existing product and thus making previous versions obsolete 5. Creating new markets 6. Redistributing wealth to enable more people to purchase products and services interest in the game and channels their choices in the direction of football and not some other sport like golf or tennis: • They're so physical. Even in scrimmages they go all out. (Busch 2003) • There are no athletes that are, in my estimate, more competitive, more athletic, or more family-oriented, or who fit into a team concept as well as Samoan athletes. The more we could get on our team, the better I felt. (Tomey 2003) • Why not use what God gave you? You wouldn't mind putting a golf club in their hands, but you have to be realistic. I don't see a [Samoan] Tiger Woods out there. We're going to use what we know. (Malauulu 2003) Third, high school football is very popular in American Samoa. The six high school football teams use the same S,OOO-seat stadium to host all of their games-five games per weekend. The schools play each other twice each season and meet again for playoffs. In addition to the fans who attend games, other fans listen on the radio or watch the games on TV (Syken 2004). Finally, American Samoan males have relatively few career opportunities. Consider that one of every 50 people migrates out of the territory each year. Surely this high rate is tied in part to the limited op- of the toe). Some examples include four-times-a-year menstrual period-control pills, vaginal moisturizers, chin gyms (a mouthpiece that includes a miniature weightlifting system to help those who use it avoid or lose a double chin), botox, wrinkle creams, hair removal products, and artificial fingernails. Relatively new products on the market for men include the drugs Viagra, Levitra, and Cialis for erectile dysfunc- tion, which are being advertised even to men who do not have the medical condition for which these drugs should be prescribed. An estimated 7 million men have tried these drugs to date, and the compa- nies "hope to attract 30 million customers by sug- gesting that if men cannot have an erection' on de- mand: if they 'fail' even once, they are candidates for these drugs" (Tuller 2004). Improving on Existing Products Virtually every product listed above will eventually be improved and then billed as a "new and improved" version of its original. When"old" products become obsolete, their makers encourage users to abandon or throwaway that version in favor of the new-thereby generating profits for the manufacturer. Creating New Markets The female market is saturated with products. From a marketing perspective, the amount of money that female consumers have to spend on cosmetic products may have reached its limit. Thus marketers must search for a new market-and it appears that new market is males. The problem for marketers is how to sell men products that have traditionally been viewed as "feminine." One strategy is to "masculin- ize" feminine products. Three examples follow: • A body wash ad tells men that this is a "body wash that's not for sissies." It's what "guys want. For less." (Subtext: Men are not naive enough to pay too much for a product.) • An ad for a hair removal product offers men "five reasons to cut a rug," including your "Willy will look more like a William." • An ad for a revitalizing face cream maintains that the product is "more evolved," playing on a hier- archy that puts men at the top of the evolutionary chain. Like socialization theorists, situational theorists agree that the social and economic differences between men and women cannot be explained by their t l r u ~ t u r a l or Sii:ua·tiolnal Cons'train1:s 350 CHAPTER 10 Gender The celebrity status of Samoan NFL football players helps to channel the energies of American Samoan males in that sport's direction. Approximately one in every eight American Samoan males go on to play football in the United States at the collegiate level. Three of these six measures are particularly relevant to the commercialization of gender ideals, the process of introducing products into the market using advertising and sales campaigns that promise consumers they will achieve masculine and feminine ideals if they buy them. Keep in mind that sales depend on buyers. One way to convince people to buy products is to play on their insecurities over whether they meet or maintain (as they age) appearances that conform to gender ideals. Of course, meeting gender ideals requires a great deal of effort. The three profit- generating measures we focus on here are creating new products that consumers need to buy, improving on existing products, and creating new markets. The list of "new" products is endless, especially for women. There are products available to improve almost every female body part or body function-from hair dye to toenail polish (tip of the head to the tip Ratio of Women's Earnings to Men's Earnings Mechanisms of Perpetuating Gender Ideals 351 $762 $475 $292 $502 $820 $731 $356 $474 $317 $401 $351 $687 $305 $487 $318 $759 $374 $462 $512 Women's Median Weekly Earnings ;. Women's median weekly earnings range from a low of $292 to a high of $820. Note that in all categories women earn less than · their male counterparts. · ·Managersand administrators Secretaries ·.·Cashiers· Sales supervisors Registered nurses Elementary school teachers Nursing aides Bookkeepers Waitresses · .Receptionists Sales workers Accountants Cooks Investigators and adjusters Janitors and cleaners Secondary school teachers Hairdressers General office clerks Administrative support occupations Source: U.S. Department of Labor (2003). biological makeup. In their view, these differences are caused by structural or situational constraints. Structural constraints are the established and customary rules, policies, and day-to-day practices that affect a person's life chances. An example is occupations segregated by sex, such that women tend to be concentrated in low-paying, low-ranking, or dead- end jobs. The established and customary practices that put women at a disadvantage in the labor market are many and complex. Such practices occur when women choose or are forced into (1) positions that are considered sex-appropriate (such as teacher or secretary); (2) specialties and fields that require working with children and young adults, that involve supervising other women, or that are otherwise considered feminine (for example, becoming a professor of social work rather than a professor of mathe- matics or computer sciences); or (3) part-time jobs that offer more flexible hours and limited hours to meet caregiving responsibilities (see Table 10.3). Other examples of structural constraints include an employer's practice of steering males and females into different gender-appropriate assignments and of offering them different training opportunities and chances to move into better-paying jobs. In June 2001, lawyers representing 700,000 current and for- mer female Wal-Mart employees filed a class-action suit against that company, claiming that it pushed women into positions that were less likely to help them advance to the ranks of management (for example, a sales clerk in the baby dothes department rather than in the hardware department) (Ableson 2001). Wal-Mart, the world's largest retail company and employer of 1.2 million people at 3,500 stores, coun- tered with the claim that women are not interested in managerial positions (Greenhouse 2003, 2004). The most obvious consequence of structural constraints on employment opportunities for women is 352 CHAPTER 10 Gender that women are channeled disproportionately into lower-paying, dead-end jobs (see "Women's Earnings as a Percentage ofMen's Earnings, 1951-2002"). Aless obvious consequence is that the structural constraints work to reinforce gender expectations. In other words, the constraints push men and women into jobs that correspond with society's ideas about what constitutes sex-appropriate work. Male and female employees find themselves behaving in sex-appropriate ways, because such behavior is required if they are to be successful at the position. Sociologist Renee R. Anspach's research observing nurses and physicians working in neonatal care units illustrates vividly how one's position in a social structure can channel behavior in stereotypically male or female directions. The Case of Physicians and Nurses Anspach spent 16 months conducting field research (observing and holding interviews) in two neonatal intensive care units (NICUs). Among other things, she found that nurses (almost all of whom were female) and physicians (usually male) used different criteria to answer the question, "How can you tell if an infant is doing well or poorly?" Physicians tended to draw on so-called objective (technical or measurable) information and immediate perceptual cues (skin color, activity level) obtained during routine examination: Well, we have our numbers. If the electrolyte balance is OK and if the baby is able to move one respirator setting a day, then you can say he's probably doing well. If the baby looks gray and isn't gaining weight and isn't moving, then you can say he probably isn't doing well. The most important thing is the gestalt. In the NICU, you have central venous pressure, left atrial saturations, temperature stability, TC (transcutaneous) oxymeters, perfusions (oxygenation of the tissues)-all of this adds in. You get an idea, when the baby looks bad, of the baby's perfusion. The amount of activity is also important-a baby who is limp is doing worse than one who's active. (Anspach 1987, pp. 219-220) Although technical and measurable signs were likewise important to the nurses, Anspach found that the nurses also considered interactional cIues, such as the baby's level of alertness, ability to make eye contact, and responsiveness to touch: I think if they're doing well they just respond to being human or being a baby.... Basically emotionally if you pick them up, the baby should cuddle to you rather than being stiff and withdrawing. Do they quiet when held or do they continue to cry when you hold Q) Cl § « @ them? Do they lay in bed or cry continuously or do they quiet after they've been picked up and held and fed? ... Do they have a normal sleep pattern? Do they just lay awake all the time really interacting with nothing or do they interact with toys you put out, the mo- bile or things like that, do they interact with the voice when you speak? (p. 222) Anspach concluded that the differences between nurses' and physicians' responses to the question, "How can you tell if an infant is doing well or poorly?" could be traced to their daily work experiences. In the division of hospital labor, nurses interact more with patients than do physicians. Also, doctors and nurses have access to different types of knowledge about infants' conditions, which correspond to our stereotypes of how females and males manage and view the world. Because physicians have only limited amounts of daily interaction and contact with infants, they tend to rely on perceptual and technological (measurable) cues. By comparison, nurses remain 'in close contact with infants throughout the day; consequently they are more likely to consider interactional cues as well as perceptual and technological ones. Anspach (1987) suggests that a person's position in the division of labor"serves as a sort of interpretive lens through which its members perceive their patients and predict their futures" (p. 217). Her findings suggest that when physicians make life-and-death de- One's position in the social structure can channel behavior in stereotypically male or female directions. The job description of nurse, for example, requires the person in that position to interact more with patients than physicians do. Consequently, the nurse is more likely to consider interactional clues in evaluating a patient's medical condition. 1980 1990 Mechanisms of Perpetuating Gender Ideals 353 cisions about whether to withdraw or continue medical care, they should collaborate with NICU nurses so that they can consider interactional as well as technological and immediate perceptual cues. Anspach's findings also suggest that if nurses' experiences and opinions counted more in medical diagnosis, we might see a corresponding increase in the prestige and salary associated with this largely female position. The various structural constraints tend to push women into work roles that emphasize personal relationships and nurturing skills and that offer them control over family-oriented and feminine products and services. These work roles help to perpetuate and reinforce stereotypes that women and men are better suited to the jobs that we have come to define as "masculine" and "feminine." Structural constraints may have also played some role in the drastically different views of Samoan life described by Mead and Freeman. To understand the potential role of structural/situational constraints in this case, we must ask whether being female affected Mead's choices and access to information. Likewise, we must ask whether being male affected Freeman's research. Situational Constraints on and r ~ e l n a n Margaret Mead was a 23-year-old female anthropology student when she went to American Samoa in 1925. She was greatly influenced by her sponsor and mentor, Franz Boaz,14 who was worried that cultures-even in the most remote areas of the world- were disappearing "before the onslaught of modern civilization." Boaz believed that the "work of record- 354 CHAPTER 10 Gender Mead drew conclusions about Samoan sexual customs from her discussions with adolescent females. ing these unknown ways of life had to be done now-now-or they would be lost forever" (Mead 1972, p. 137). He enlisted Mead to help in this effort. He decided that she should do research on adolescence, and he influenced her decision about where to conduct this research. Mead wanted to study people living on remote Polynesian Islands, but Boaz suggested that she study a Native American culture because he believed it was too dangerous for Mead to study outside the United States (Mead 1972). The two ultimately compromised, with Mead choosing American Samoa, a Pacific Island territory governed by the U.S. Department of Navy and a place in which a steamship went back and forth to and from the United States every three weeks (Mead 1972, p. 132). On August 21, 1925, Mead arrived in Pago Pago (the capital city). She stayed there in a rundown hotel for six weeks, learning the language and adjust- ing to the food and the Samoan way of life. From Pago Pago, she traveled to the island of Tau to begin her research on adolescents. Between November 1925 and June 1926, Mead lived in and worked out of the home of a U.S. Navy pharmacist and his family. She chose to live apart from the people under study, an unusual decision for an anthropologist. Her home base gave Mead easy access to 60 adolescent girls who became her main informants and who were free to visit her at all hours. Mead developed close friendships with several of her key informants. Because Mead was a woman, she was denied access to some segments of Samoan society, including village chiefs and village council meetings. Derek Freeman was also a 23-year-old student when he first traveled to Western Samoa (not Ameri- can Samoa) to do research between 1940 and 1943. During his stay, a village chief adopted the anthropologist as his son and Freeman became an honorary village chief, putting him in an "exceptionally favor- able position to pursue research into the realities of Samoan life" (Freeman 1996). After studying a t ~ dement of 400 people and its political structure several years, Freeman realized that much of Mar- garet Mead's conclusions did not apply to the people he was studying. He returned to Western Samoa more than 20 years later in 1965 to collect facts to refute Mead's work. He resumed his position as chief and took part in village council deliberations. IS Could it be that Mead and Freeman are both cor- rect in their assessments of American Samoa? Could the reason for their drastically different accounts of female adolescent activity and experimentation be the result of whom the researcher interviewed and spent time with? We have learned that ideologies are ideas that support the interests of the dominant group but that cannot withstand scientific investigation. They are taken to be accurate accounts and explanations of why things are as they are. On closer analysis, however, we •find that ideologies are at best half-truths, based on misleading arguments, incomplete analysis, unsup- ported assertions, and implausible premises. Sexist ideologies are structured around three notions: 1. People can be classified into two categories, male and female. 2. A close correspondence exists between a person's primary sex characteristics and characteristics such as emotional activity, body language (see "Gender Polarization and Body Language"), per- sonality, intelligence, the expression of sexual desire, and athletic capability. 3. Primary sex characteristics are so significant that they explain and determine behavior and the social, economic, and political inequalities that exist between the sexes. The evolutionary view of sex differences is one example of sexist ideology. It holds that human societies progress in stages from primitive (simple) to civilized (advanced), with each stage being characterized by a gradually more complex form of social organization. The evolutionary view"supported Anglo-Americans' definition of themselves as a superior race" (Newman 1996). In evolutionary terms, the less civilized the races, the more alike the two sexes are in terms of physical characteristics, and the less its members are able to control their sexual impulses (Newman 1996). According to this view, "the white woman's superior- ity to nonwhite peoples was due to her moral purity and sexual restraint, and was the basis of America's supposedly more advanced genderrelations" (p. 244). Although the white woman was considered superior to all nonwhites, she was nevertheless conceived as the weaker of the two sexes (Wishart 1995, p. 2). At the time that Margaret Mead was conducting her research in Samoa, the dominant ideology was an evolutionary view of gender relations. Mead's research, despite its flaws, undermined the evolutionary view because she argued and showed that male- female differences could not be simply biological in origin; they must be culturally determined. Sexist ideologies are so powerful that "almost everyone has difficulty believing that behavior they have always associated with 'human nature' is not Mechanisms of Perpetuating Gender Ideals 355 human nature at all but learned behavior of a particularly complex variety" (Hall 1959, p. 67). One example of a sexist ideology is the belief that men are pris- oners of their hormones, making them powerless in the face of female nudity or sexually suggestive dress or behavior. Still another sexist ideology claims that men are not capable of forming relationships with other men that are as meaningful as those formed between women. While hundreds of books have been written by men to refute these stereotypes, they persist in popular culture (Shweder 1994). We might also add a fourth notion underlying sexist ideology: People who behave in ways that depart from ideals of masculinity or femininity are considered deviant, in need of fixing, and subject to negative sanctions ranging from ridicule to physical violence. This ideology is reflected in U.S. military policy toward homosexuals, for example. According to a U.S. Department of Defense (1990) directive for- mulated in 1982: Homosexuality is incompatible with military service. The presence of such members adversely affects the ability of the Armed Forces to maintain discipline, good order, and morale; to foster mutual trust and confidence among the members; to ensure the integrity of the system of rank and command; to facilitate as- signment and worldwide deployment of members who frequently must live and work under close conditions affording minimal privacy; to recruit and retain members of the military services; to maintain the public acceptability of military services; and, in certain cir- cumstances, to prevent breaches of security. (p. 25) No scientific evidence, however, supports this directive. In fact, whenever Pentagon researchers (with no links to the gay and lesbian communities and with no ax to grind) have found evidence that runs contrary to this directive, high-ranking military officials have generally refused to release the information or found the information unacceptable and directed researchers to rewrite their reports. For example, when researchers found that sexual orientation is unrelated to military performance and that men and women known to be gay or lesbian displayed military suit- ability that is as good as or better than that of men 358 CHAPTER 10 Gender Navy SEALS, an elite unit, are taught to work in small units and to depend on each other. These trainees hug each other to retain body heat after a grueling nighttime cold-water condi- tioning session. Would the presence of gays in the military disrupt this kind of training? Might the presence of two men who share an intense friendship also affect training? . 16 and women belIeved to be heterosexual, U.S. Deputy Undersecretary of Defense Craig Alderman, Jr., wrote that the researchers' "basic work is funda- mentally misdirected" (Alderman 1990, p. 108). He explained that the researchers should determine whether being a homosexual was connected to being a security risk, not to determine whether homosexuals were suitable for military service. Although the researchers found no data to support a connection between sexual orientation and security risks, Alderman maintained that the findings were not relevant, useful, or timely. (See "Ideology Supporting Department of Defense's 'Don't Ask, Don't Tell' Policy.") The research that Alderman dismissed would have gone un- noticed had Congressman Gerry Studds and House Arms Subcommittee Chairwoman Patricia Schroeder not insisted upon its release. This example shows the role that ideologies play in setting policy. In this case, the ideologies are that homosexuality is incompatible with military service and that being homosexual represents a security risk to the United States. The case of the military also alerts us to the fact that other variables, such as a person's sexual orientation, interact with biological sex to affect the experience of being male or female in different ways. To examine this interaction, we turn to the work of sociologists Floya Anthias and Nira Yuval- Davis, who have written about the interconnection among gender, race, ethnicity, and country (the state). I Gender, Ethnicity, Race, I and the State Ethgender refers to people who share (or are believed by themselves or others to share) the same sex, race, and ethnicity. This concept acknowledges the com- bined (but not additive) effects of gender, race, and ethnicity on life chances. Ethgender merges two as- cribed statuses into a single social category. In other words, a person is not just a resident of Samoa but an ethnic Samoan17 or a white Samoan (Geschwender 1992). To complicate matters, people of a particular ethgender have a legal relationship with a country or state-that is, an individual may be a citizen, refugee (temporary worker), or national. In a legal sense, people born in American Samoa are classified as U.S. na- . I . . 18 trona s, not CItIzens. We use the term country or state here to mean a governing body organized to manage and control specified activities of people living in a given territory. The governing body is almost always male- dominated. For example, in the 50-year history of the Samoan legislature, only five women have been elected to office. In the November 1998 election, only 5 of 50 candidates competing to fill 20 seats in the Samoan House of Representatives were women (Samoa Daily News 1998c). The U.S. Congress is sim- ilarly male-dominated. Of the 435 members that make up the U.S. House of Representatives, only 64 (14.7 percent) are women. Of the 100 voting members of the U.S. Senate, 14 (14 percent) are women. Sociologists Floya Anthias and Nira Yuval-Davis c (1989) give special attention to women, their ethnicity, and the state. They argue that "women's link to the state is comple.'<," and women "are a special focus of state control because of their role in human reproduction-women carry and give birth to children who become the state's citizens and future labor force." Anthias and Yuval-Davis maintain that ~ • state's policies and political debate reflect its concerns about the kinds of babies (that is, their race and ethnicity) to whom women give birth and about the ways in which these babies become socialized. They identify five areas of women's lives over which the state may choose to exercise control. One should not conclude, however, that women meekly accept the policies and programs imposed by the state. In fact, women often form organizations and work to change state policies. Examples of such organizations include the National Organization for Women (NOW) and the Pan Pacific and South East Asia Women's Associa- tion of American Samoa (PPSEAWA). 1. Women as Biological Reproducers of Babies of a Particu- lar Ethnicity or Race As factors that can underlie a state's population control policies, Anthias and Yuval-Davis (1989) name "fear of being 'swamped' by different Gender, Ethnicity, Race, and the State 359 racial and ethnic groups" or fear of a "demographic holocaust"-that is, trepidation that a particular racial or ethnic group will die out or become too small to hold its own against other ethnic groups (p. 7). Such policies can range from physically limiting numbers of a particular racial or ethnic group deemed undesirable to actively encouraging the "right kind" ofwomen to produce more children. 19 Policies that limit numbers include immigration control (limiting or excluding members of certain ethnic groups from entering a country and subsequently producing children). The August 1998 call to reinstate a policy barring women 360 CHAPTER 10 Gender The fact that women's combat roles are limited does not mean that women are incapable of combat. In fact, during the Civil War women disguised themselves as men so they could serve in the war. who are classified as "foreigners" and who are six months pregnant from entering Samoa represents an example of such a policy (Samoa Daily News 1998a). It is intended to reduce the likelihood that such women will take advantage of Samoa's medical services or stay in Samoa after the baby's birth. Other population control policies include physical expulsion, extermination, forced sterilization, and massive birth control or family planning campaigns. 2. Women as Reproducers of the Boundaries of Ethnic or National Groups In addition to implementing policies affecting the numbers and kinds of babies born, states may institute policies that define who the parents should be. Examples of such policies include laws prohibiting sexual relationships between men or women of different races or ethnicities, laws specifying marriage if the child is to be recognized as legit- imate, and laws connecting the child's race to the mother or father's race. Over its more than 200-year history as an independent country, the United States has employed a bewildering variety of laws specifying the racial identity of babies born to parents who be- longed to different racial categories (see Chapter 9). 3. Women as Transmitters of Social Values and Culture The state can institute policies that either encourage women to be the main socializers of their offspring or leave socialization in the hands of the state. For example, it may tie welfare payments to nonemploy- ment (or, under welfare reform, to employment) so that mothers are forced to stay home with their children or to enter the work force. Some countries have generous maternity leave policies; others have no policies at all. Sometimes state leaders become con- cerned that children of particular ethnic or racial groups are not learning the cultural values or language that they need to succeed in the dominant culture. This concern may motivate them to fund programs such as preschools that expose particular kinds of children to the personal, social, and learning skills deemed necessary. 4. Women as Symbols of Urgent Issues Political leaders often use images of women and men to symbol- ize the most urgent issues that they believe the country faces. In wartime, for example, the country may be represented as "a loved woman in danger or as a mother who lost her sons in battle" (Anthias and Yuval-Davis 1989, pp. 9-10). Men are called to battle to protect the women and children. Often the leaders present the image of a woman who meets the culture's ideal of femininity and who belongs to the dominant ethnic group. Sometimes political leaders evoke images of women of a certain ethnic or racial group as the source of a country's problems, such as Hispanic women who produce many children or African American welfare mothers with no economic incentives to practice birth control. A check of the facts often reveals that such images are unfounded. For instance, in "Fertility Among Women on Welfare: Incidence and Determinants," sociologist Mark R. Rank (1989) maintains that "it is impossible to calculate with any precision the tility rate of women on public assistance" (p. 296) because the data available have serious flaws. For one thing, women move in and out of welfare, we simply do not keep track of their fertility during these periods. "There is no way of judging whether the fertility rate of women on welfare is high or low" (p. 296) relative to the fertility rate of other women. 5. Women as Participants in National, Economic, and Military Struggles States may implement policies governing the roles that women and men can assume in crises, notably in war. Historically, women have played supportive and nurturing roles, even in situations in which they have been exposed to great risks. In most countries, women are not drafted; they volunteer to serve. If they are drafted, the state defines acceptable military roles for them. Ifwomen fight, they often do so as part of special units or in an un- official capacity. (See "Disabled Male Veterans.") In the United States, two milestone events affected women's military roles. In 1973, the draft came to an end and a volunteer military was instituted. Re- cruiters focused on women to fill the ranks. In 1994, the United States ended the risk rule, thereby giving women access to 90 percent of positions in the military, including positions that support male soldiers fighting in hostile zones (Wilgoren 2003). Through its military institutions, the state even establishes policies that govern male soldiers' sexual access to women outside military bases, both in general and in times of war. During the war in Bosnia, for example, Serb fighters captured some Bosnian women and sent them to places resembling concen- tration camps in which many were raped; they also kept other women in brothel-like houses and hotels. During World War II, Japanese military authorities forcibly recruited 20 between 60,000 and 200,000 women-mostly Korean, but also Chinese, Taiwanese, Filipino, and Indonesian-to work as sex slaves in army brothels in the war zone (Doherty 1993; Hoon 1992). They referred to these captives as "comfort women." In Let the Good Times Roll: Prostitution and the U.S. Military in Asia, Saundra Pollock Sturdevant and 362 CHAPTER 10 Gender In 1976, Professor Muhammad Yunus piloted a research project in Bangladesh. The project's goal was to examine the possibility of extending tiny loans to the poorest of the rural poor women (95 percent of an borrowers are women). The hoped-for outcomes of this 1endingpro- gram were to eliminate money lenders' exploitation of the poor; to create opportunities for self-employment among the unemployed rural population of Bangladesh; and to "reverse the age-old vicious circle oflow income, low saving, and low investment, into the virtuous circle oflow income, injection of credit, investment more income, more savings, more investment, more income." Today the bank has t 175 branches with an estimated 2.4 million borrowers living in 41,000 villages (about 60 percent of all villages in Bangladesh). An estimated 90 percent of borrowers repay the loans (Grameen 2005). The NewsHour with Jim Lehrer reporter Fred De Sam Lazaro's interview with Professor Yunus offers more information on this program: DE SAM LAzARo: Nurul Islam has an unusual routine for a bank loan officer. Once a week, he comes to this shack to meet with his small business clients and to collect their loan installments. Unusual doesn't start to describe the borrowers. Most are female, illiterate, and, before they joined this group, very poor-not exactly a lucrative group to most bankers, especially since their typical loan is about $100. But these are preferred customers of the Grameen Bank. 2.4 million of them have made Grameen one of the most prosperous financial institutions in the devel- oping world. YUNUS: I didn't have a blueprint of any kind. I was not looking for a destination. All I was trying to do was to be helpful for today. DE SAM LAzARo: Muhammad Yunus was a young economics professor in 1974, when the idea of offering banking services to poor people-an idea that came to be called micro-lending-occurred to him. It was in the midst of one of this country's legendary natural disasters. YUNUS: We had a famine in 1974, people were dying of hunger; and I found myself in a very strange situation: teaching elegant theories of economics, telling all my students that every economic problem has beautiful solutions. And I walk out of the classroom, those elegant theories have no use for people who were dying. DE SAM LAzARo: Yunus wanted to apply some of his economic theories to the real world he saw. So he surveyed 42 small business owners-fruit vendors, artisans, rickshaw pullers-and found that just $27 would free the whole group from debts to local money lenders, debt that kept them in almost lifelong bonded labor. Yunus decided to bankroll the group himsel£ after failing to sell local bankers on the idea. YUNUS: I soon found out that people are paying back, and they paid back every penny without any hitch. So I got very excited. So I thought I should have my own bank. So I went to the government with a proposal that I should be allowed to set up a bank. DE SAM LAzARo: Yunus began perhaps the first-ever bank in which collateral was a bad word-the poorer a borrower, the more creditworthy. And there was no shortage of customers in this nation where 130 million people inhabit a land area the size ofWisconsin, an area on the Asian subcontinent that's constantly battered by stonns and floods. Despite the continuing poverty, Grameen has had enonnous economic and social im- pact. Its loans have allowed some 2.4 million rural Bangladeshis to start small businesses. And it's given women new power in a traditional male-dominated society, Empowering Women YUNUS: Women are very cautious with the use of the money; but the men were impatient; they wanted to enjoy right away. They will entertain friends, they will go to the movies, tlley will do whatever they could to enjoy for themselves personally. But women didn't look at it personally. Women looked at it for the children, for the family and so on, and for the future. DE SAM LAzARo: Dilwara Begum became a Grameen borrower 11 years ago. She began with just one milk co Then, about four years ago, anotherloan helped build a poultry bam, a productive enterprise that takes the whol family to manage. The weekly yield of about 7,000 eggs is picked up every other dayand taken to the capital, Dhaka, about three hours away. Over the years, Dilwara Begum says, life has changed in basic yet dramatic ways. BEGUM (translated): In the past, we used to eat nothing more than rice and some vegetables. Today in each meal there is egg, meat, or fish-at least one of them. in the past we used to grow enough rice for about six months of the year; the rest we had to buy. Some- times we had to borrow money to buy the rice. Today we grow enough rice for the whole year. DE SAM LAzARo: Dilwara and husband NazimUddin own fish and poultry to meet much of tl1eirf()()d needs. Afterall the expenses, they save about $100 each month-an impressive sum in Bangladesh. Even though 98 percent pay back their loans, onlyabout a half of Grameen borrowers succeed in staying out of poverty. Still, Grameen and other micro-lending programs have brought significant overall improvement, notably in food production, according to Hussain Zillur Rahman, a scholar who has tracked poverty here. RAHMAN: I can bet my little savings that a famine in Bangladeshis not likely to occur, will not occur, actually. The threat offamine has been defeated. That's a fantastic achievement actually. DE SAM LAzARo: For his part, Mumammad Yunus is now looking well beyond agriculture-based enterprises. Already, Grameen is the largest cell-phone company in Bangladesh, vaulting a country barely wired for tele- phones into the age of the wireless. Education Isa Top Priority DE SAM LAzARo: The phone rings often at the home of Dharani and Shamoli Sarkar. Theirs is the only phone in their village, financed by Grameen and rented out as a pay phone to a poultry farmer trying to reach a veterinarian in the city, for example, or expatriates, like this one, calling from the Persian Gulf oil fields to relatives back home. "Call back in ten minutes," Sarkar instructed the caller as he set off to alert the family. He said the job of walking phone booth is mostly his, even though his wife, Shamoli, actually holds title to the Grameen loan and to the phone. Indeed, the traditional Brenda Stoltzfus (1992) examine "the sale ofwomen's sexual labor outside U.S. military bases" (p. vii). They present evidence that the U.S. military helps regulate prostitution; that retired military officers own some of the clubs, massage parlors, brothels, discotheques, and hotels; and that the military provides the women with medical care to prevent the spread of sexually Gender, Ethnicity, Race, and the State 363 domestic routine for most Grameen borrowers hasn't changed much. Still, Grameen officials say, as the family's meal ticket, the women increase their leverage in family decision making, and this improves their sense of SHAMOLI SARKAR (translated): I am given respect. We are offering a very good service to the village and people are very thankful for our phone business. DE SAM LAzARO: The bank also wants to change the future face of Bangladesh. It asks borrowers to have fewer children and to educate them. Poultry entrepre- neurs Dilwara Begum and Nazim Uddin between them had just four years of formal education. But their son, Nasir, who is 20, will finish college in two years and plans to start his own poultry business. At 16, his sister, Nasrin, would traditionally be married. Instead, she will go to college and hopes to become a journalist. Educa- . tion has become a top priority in the Grameen group. YUNUS: I would say it's about 100 percent enrollment from Grameen families today and many of them are in colleges, universities coming all the way. So that is different. Having those children going to schooL the second generation that is coming from out of these 2.4 million families of Grameen, at least they are not becoming the kind that you would expect to grow up in an illiterate family where illiteracy ran for generations. DE SAM LAzARo: Impressive as these successes are, illiteracy and poverty remain in daunting proportion in this nation, where per capita income is about $300 a year. Yunus blames the slow progress on the sluggish Bangladesh economy, whose major financial institutions, ironically, hold billions of dollars in bad debts to large businesses. Source: From "Banking on People." The NewsHour with lim Lehrer (August 9). © 2001 by MacNeil/Lehrer Productions. Reprinted by permission. transmitted diseases between the soldiers and the women. As an example of the complex relationship between military men and local women, consider that thousands of Filipino women who live near the Subic Bay Naval Base filed a class-action suit against the United States in 1993, arguing that the United States has moral and legal responsibilities to support 364 CHAPTER 10 Gender the estimated 8,600 children fathered by U.S. servicemen stationed at Subic Bay?l In the 1940s, some 14,371 U.S. Marines were stationed in Samoa at the Tutuola naval station alone; another 25,000 to 30,000 troops were stationed in Western Samoa. In some locations, the servicemen outnumbered the Samoan population. A great deal of sexual interaction took place between Samoan women and U.S. troops. Although we will never know exactly how many illegitimate babies were fathered by American soldiers, the numbers are significant. "One mission society reported that in Upolu alone there were 1,200 known instances of illegitimate children by American soldiers" (Stanner 1953, p. 327). In evaluating the role of the military in the women's lives, we must consider that many poor women who live near the bases see a relationship with a U.S. recruit as their only way out of poverty and a desperate situation. The Subic Bay situation is therefore more complicated than the story presented by the media. To clarify this point, we will use an example from a student at Northern Kentucky University. Ayoung male student, perhaps 23 or 24 years old, stopped the author after a class in which we had discussed the Subic Bay base closing. He explained that when he was in the Navy and his ship was docked at Subic Bay, it seemed as if the entire town turned out to welcome the ship. Local women were everywhere. Whereas many recruits visited prostitutes for one-night stands, others fell in love with local women. Usually the commanding officers attempted to discourage per- manent relationships. Although some might criticize the officers' actions, they might have been anticipating the difficulties ahead for a recruit who took the woman as his wife and then continued life "at sea," which would leave her alone. Unfortunately, the complexity of the relationship between the military and the local populations is often overlooked. This section should not leave you with the impression that only the country and state in which men and women live manage and control their lives. For- eign countries and organizations that transcend national boundaries, such as the World Bank, also in- fluence men's and women's opportunities. As one example, the Helms Amendment to the Foreign As- sistance Act of 1961 prohibits U.S. foreign aid to be used "to pay for the performance of abortion as a method of family planning or to motivate or coerce any person to practice abortion [or] .... to pay for biomedical research which relates in whole or in part to methods of, or the performance of, abortions or involuntary sterilization as a means of family planning" (USAID 2004). As another example, the U.S. Congress has appropriated $2 billion since 1988 to support micro-lending programs. Atransnational organization that is the largest supporter of micro- lending is the World Bank. Micro-lending, the practice of offering very small loans to poor people (primarily poor women) who cannot get loans or who must pay unreasonable interest rates when they do get loans, has affected the lives of an estimated 50 million borrowers (Dugger 2004; see"Making Loans to the World's Poorest Women"). I Summary & Implications In this chapter, we distinguished between sex (a biological distinction) and gender (a social construction). We considered the problems associated with gender-culturally conceived and learned ideas about appropriate behavior and appearance for males and females. Sociologists find gender to be a useful concept, not because all people of the same sex look and behave in uniform ways, but because a society's gender expectations are central to all people's lives, whether they conform rigidly or resist. For many people, failure to conform to gender expectations, even if they fail deliberately or conform only reluctantly, represents a source of intense confusion, pain, and/or pleasure (Segal 1990). Unfortunately, many people equate the notion of gender equality with the idea that women should abandon traditional vocations, such as housewife and mother, in favor of other careers. Furthermore, many critics point to "gender awareness" and the corresponding push toward sexual equality as the cause of family breakdown. From a sociological perspective, gender awareness and the goal of sexual equality should strengthen the family. How can this development arise? The information in this chapter helps us to see a number of important points related to this issue. If men and women did not feel constrained to select partners as: cording to age (that is, if the typical woman were not generally several years younger than the typical male partner), the sex ratio would be more balanced,especially in old age. Society would include fewer wi& ows or, at the very least, women who married would tend to spend fewer years alone. If men and women did not feel constrained t meet artificial standards of beauty, the persona energy and financial resources channeled toward ob taining cosmetics, clothes, cosmetic surgery, depila tories, and diet products could be spent in othe more socially useful ways. If women were paid salaries equal to those re- ceived by men, perhaps they would be less vulnera- ble to poverty in the event of separation, divorce, or the death of a spouse. If men's and women's self-images, aspirations, and life chances were less constrained by gender scripts, men might choose to stay home and take care of children rather than pursue full-time careers. Sim- ilarly, women would not face the no-win situation associated with choosing between a family and career. As things stand today, if a married woman works and has no children, she is viewed as selfish; if she stays home and raises a family, she is considered "underemployed" at best; if she works and raises a family, people wonder how she can possibly do the job right; if she is divorced with children, she is responsible for the breakdown of the family unit; if she does not marry, she is considered a spinster. Finally, consider the manner of conveying sexual intentions. If women did not feel constrained about communicating sexual concerns and interests (or lack of interest) and if men were more sensitive to these gender constraints on women, perhaps fewer unwanted pregnancies and abortions would occur. Whether a person is pro-choice or pro-life, he or she Resources on the Internet Resources on the Internet 365 would agree that 1.5 million abortions 22 per year is an unacceptable-even alarming-number. The percentage of abortions suggests that honest communication between women and men about the consequences of sex does not take place for a significant number of cou- ples. This failure to communicate is also reflected in the percentage of unplanned pregnancies, which is as high as 81.7 percent among women aged 15-19 who become pregnant (Forrest 1994). Perhaps these constraints explain why Margaret Mead needed to "find" a society in which women "possess complete knowledge of sex, its possibilities and its rewards" and in which women did not fall in love with the first man who kissed them. How many problems can be traced to men and women who form relationships based on sexual attraction? Whether Mead actually captured the reality of Samoan life is in some ways irrelevant when we consider that she was looking for a real or imagined alternative to the United States. In other words, American Samoa func- tioned for Mead as a mirror through which Americans could see themselves and another alternative. Her hope was that Americans might then envision new ways of reforming their social institutions to support gender ideals and inequality (Newman 1996).

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