The New Gender Paradox. Judith Lorber

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in the biological underpinnings of the behavior of women and men. The concept of gender in this book rests on social construction – the contention that gender differences are made through socialization of children and maintained through surveillance of adults (West and Zimmerman 1987). The norms of a binary society coalesce into a gender regime supported by familiar interaction and legal strictures.

      People construct gender for themselves and those they interact with by doing or performing gender. These processes institutionalize as gender structures (Martin 2004). Gender as process and structure are both complementary and in conflict. They are complementary in that process creates and maintains structures. They are in conflict because structuration delimits process. With the simultaneous fragmentation and persistence of the gender binary, process is not changing structure.

      The problem with this route to gender equality was that women were emulating men but men were not emulating women. The unspoken implication of gender neutrality was that women deserved the rights and privileges men had as long as they acted like men (Mackinnon 1987; Saguy, Williams, and Rees 2020). On the other hand, many of the most successful legal cases in the United States gave men rights, such as child custody, without their having to demonstrate women’s capabilities.

      The counterargument to women’s perfect equality with men was to focus on women’s special qualities, particularly nurturance and emotional empathy. Women’s bodies and sexualities, which had been downplayed by liberal feminism, came to the fore. Radical feminism valorized women’s behavior and experiences and, in women’s studies, explored women’s history and sources of oppression in different gender regimes. Politically, the focus was on women rather than gender per se.

      In addition to intersectional fragmentation of gender, people today are finding different ways of doing gender, further fragmenting the binary. Multiple genders may seem revolutionary, but they are not changing the binary structure of most gender regimes. They are personal identities, not legal or bureaucratic statuses. Politically, their individualistic rebelliousness does not encourage a unified gender-resistant movement (Lorber 2018). The binary persists and is bolstered by much normative gendered behavior.

      After a review of the premises of the social construction of gender, this book will explore both sides of the current paradox of gender – processes in the fragmentation of gender that are undermining the binary and processes in the performance of gender that reinforce the binary’s persistence. After that, I’ll explore why we aren’t having a gender revolution.

      My focus and sources are mostly western societies with relatively egalitarian and individualistic gender regimes. Looking at similar issues in societies with different gender regimes would of necessity find different imbalances between fragmentation and persistence of binary genders.

      While there are many variations in nomenclature, the terms I will be using are:

      sexuality – referring to physical attraction and sexual behaviors, emotional involvement, relationships. Terms are heterosexual, homosexual, lesbian, gay, bisexual, asexual.

      gender – referring to identity, self-presentation, performance, legal status. Terms are man, woman, cisgender (gender identity assigned at birth), transgender man (man assigned female at birth), transgender woman (woman assigned male at birth), non-binary (no gender), genderqueer (neither woman nor man, various combinations of gender presentation).

      We live in a world that is divided by gender in every way. Gender is a constant part of who and what we are, how others treat us, and our general standing in society. Our bodies, personalities, and ways of thinking, acting, and feeling are gendered. Because we are gendered from birth by naming, clothing, and interaction with family, teachers, and peers, our identity as a boy or girl, and then as a man or woman, is felt as, and usually explained as, a natural outcome of the appearance of our genitalia, the signs of our biological sex. The assumption is that it is biology that produces two social categories of different people, “females” and “males,” and that it is inevitable that societies will be divided along the lines of these two categories and that the people in those categories will be different.

      Yet we live in societies structured by gender differences, so, since they are not natural, they need to be constructed. Gender divides people into contrasting social categories, “girls” and “boys” and “women” and “men.” In this structural conceptualization, gendering is the process and the gendered social order the product of social construction. Through interaction with caretakers, socialization in childhood, peer pressure in adolescence, and gendered work and family roles, people are divided into two groups and made to be different in behavior, attitudes, and emotions. The content of the differences depends on the society’s current culture, values, economic and family structure, and past history. The resultant gendered social order is based on and maintains these differences. Thus there is a continuous loop-back effect between gendered social institutions and the social construction of gender by individuals (West and Zimmerman 1987). In societies with other major social divisions, such as race, ethnicity, religion, and social class, gender is intricately intertwined with these other statuses (West and Fenstermaker 1995). Despite these crosscutting statuses, the contemporary western world is a very bi-gendered world, consisting of only two legal categories – “female” and “male.”

      The binary divisions of gender are deeply rooted in every aspect

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