Unit 10 Summary.docx
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Unit 10 Summary History of Human Sexuality The text discusses the complex and sensitive topic of human sexuality, touching on historical perspectives and societal norms. Here’s a summary: The Victorian era (mid-1800s to mid-1900s) was characterized by sexual repression, with sex being seen as bad an...
Unit 10 Summary History of Human Sexuality The text discusses the complex and sensitive topic of human sexuality, touching on historical perspectives and societal norms. Here’s a summary: The Victorian era (mid-1800s to mid-1900s) was characterized by sexual repression, with sex being seen as bad and avoided in ‘proper society’. Women were assumed to have no interest in sex, a belief that has had lasting effects. A quote from Lady Hillingdon illustrates the era’s attitude towards women and sex: she expresses relief at her husband’s infrequent visits to her bedchamber, showing no interest in sex but a duty to bear children for England. The era also saw the development of dietary measures to control sexual desire. Reverend Sylvester Graham preached that ejaculation drained men of vital fluids and promoted a whole grain flour diet to control sexual appetite. He developed the Graham Wafer in the 1830s to reduce sexual desire. Dr. John Harvey Kellogg invented cornflakes with the same intention, aiming to reduce sexual desire and curb the urge to masturbate. The Victorian era saw a double standard in sexual norms, with prostitution flourishing as men sought sexual satisfaction outside of marriage. In London, there was approximately one prostitute for every 12 men. The mid-1960s and 1970s, known as the ‘swinging sixties’, were a time of major social upheaval and a reaction against the conservatism of the Victorian era. The legalization of birth control to women in 1964 in Canada made recreational sex possible, changing societal norms around sex. This era also saw the beginning of experiments with mate swapping, now referred to as open marriage. The 1980s and 1990s saw a backlash against the sexual freedom of the previous decades, with significant disillusionment with impersonal sex following the diagnosis of the first case of AIDS in the US in 1981. This period also saw the launch of abstinence-only education in the US and the rise of a powerful religious purity culture movement. The period from 2000 to 2023 saw the rise of the hookup culture, where sex is sought outside of relationships. A study of U.S. college students found that 50% of hookups occur after consuming alcohol, 15% have hooked up more than ten times, 25% have never hooked up, 30% have hooked up 5 to 9 times, and 30% have hooked up less than three times. This era also saw the acceptance of open marriages and polyamory, where individuals are in meaningful sexual relationships with more than one person, defined by the individuals involved. The current context is described as a reactionary era of freedom, a "freedom from" as opposed to “freedom for” in the 1960s and 1970s, where there was a push for the freedom to engage in sex without repressive rules (freedom for), and a reaction advocating for the freedom to choose not to engage in such sexuality (freedom from). There is a noted divide in the current generation, with some seeking freedom from repression and others seeking freedom from the pressure to participate in the hookup culture. This historical context is crucial for understanding the complex and conflicting attitudes towards human sexuality in the present era. The Sexual Spectrum The text discusses the definitions of sex, gender, and sexual identity in the context of human sexuality. Here’s a summary: Sex refers to the biological or anatomical characteristics of males and females. It’s about the physical structure, like a coat rack. Gender refers to the social norms based on one’s sex. It’s what we hang on the coat rack of sex, including societal expectations and stereotypes about masculinity and femininity. Sexual identity is our subjective sense of being male or female, and how well we align with our culture’s norms about masculinity or femininity. The text also discusses societal gender stereotypes, such as color associations (pink for girls, blue for boys), and how these stereotypes are enforced, for example, in children’s clothing and toys. The text acknowledges the existence of intersex individuals, who are born with a combination of male and female sexual characteristics. Each intersex person has a unique combination of male and female external and internal sexual organs. Intersex individuals, who are born with a combination of male and female sexual characteristics, often feel isolated and alone due to the lack of a publicly acknowledged category into which they fit. Historically, if a baby was recognized as intersex at birth, parents were asked to decide whether the child would be raised as a boy or a girl. This often led to surgeries and hormone therapies to align the child’s physical characteristics with the chosen sex. The intersex community has pushed back against these medical practices over the last 20 years, highlighting the harm done to them. Being assigned a sex at birth does not necessarily align with the direction their hormones may take at puberty, potentially leading to homoerotic interests. Intersex individuals are born somewhere on the LGBTQ+ spectrum, and the cultural categories of masculine and feminine and the sexual scripts attached to them do not work well for them. The number of intersex people is difficult to estimate due to societal shame and secrecy. Parents are often advised not to disclose their child’s intersex status to ensure the success of the sex assignment. This leads to isolation and closeting, as society does not accommodate anything other than male or female. Many intersex individuals are unaware of their status, and it is sometimes only discovered during autopsies. Chromosomal variations beyond the typical XX and XY exist, such as XXXX, contributing to the intersex population, estimated to be between 2-4% of the total population. For example, in Winnipeg, this would equate to about 17,000 people. New biological realities have emerged from DNA sequencing and cell biology research. The WNT4 gene can have an impact on individuals with XY chromosomes, typically associated with males. Extra copies of this gene can lead to atypical genitals, sometimes a rudimentary uterus and fallopian tubes. The RSPO1 gene can sometimes behave atypically in individuals with XX chromosomes, typically associated with females. This can result in both ovarian and testicular development. These newly discovered genes indicate a complex process of sex determination, where identity is a contest between two opposing networks of gene activity. Changes in gene activity can tip the balance toward or away from the sex dictated by the chromosomes. This research shows a much wider variation within the male-female spectrum. A woman with mild gene differences may not present as intersex but may have male-like characteristics or fertility problems. These individuals often don’t discover their milder versions unless they’re seeking help for fertility or undergoing tests for other medical reasons. The key takeaway is that just because your chromosomes are male, or female doesn’t mean all your genes will be. This highlights the complexity and diversity of human sexuality. Microchimerism is a phenomenon where stem cells from a fetus cross the placenta into the mother’s body and vice versa. This can result in a woman who bears a male child having some of her cells cross into the baby, and some of the male baby’s cells crossing into her. This is now known to be quite widespread, occurring in about 1 in 100 people. Most people are, to varying degrees, a patchwork of genetically distinct cells, some of which might not match the rest of their body. The dichotomy of male and female biologically can no longer be defended scientifically. There is a full spectrum of biological sex, and we need to start thinking in terms of sexuality as a spectrum rather than as a binary. This discussion highlights the complexity and diversity of human sexuality from a biological perspective. LGBTQ+ in Canada The text provides demographic information about the LGBTQ+ community in Canada based on 2016 statistics. Here’s a summary: Canada is home to approximately 1 million people who identify as part of the LGBTQ+ community, also referred to as the Rainbow community. More than half of this community, specifically those aged 15 and older, identify as bisexual. Sexuality Spectrum: The discussion acknowledges the complexity of the male-to-female spectrum and recognizes that many individuals identify as somewhere in the bi category, not strictly male or female. This understanding is based on recent scientific findings and statistics from StatsCan 20-21. Violent Hate Crimes: violent crimes make up a significant portion (53%) of hate crimes targeting sexual orientation. This is a higher proportion compared to violent hate crimes targeting religion (25%) and race or ethnicity (52%). This statistic underscores the risk and danger faced by the LGBTQ+ community in Canada. Homophobia: This is the irrational fear of homosexuality in others or potentially in oneself, which can lead to self-loathing because one’s own homosexuality. This fear can be influenced by one’s background and internalized moral beliefs. Homophobia can be directed at others or at oneself. Homopression: This term, coined by Dr. Dennis Hiebert, refers to the use of social power, moral codes, and legal codes to strip LGBTQ+ individuals of their dignity and freedom to express their sexuality. While not classified as a hate crime, homopression contributes to the establishment of social structures that marginalize or ostracize members of the LGBTQ+ community. This oppression may not necessarily stem from fear, but its impact is nonetheless significant and harmful. These concepts highlight the various forms of discrimination and oppression faced by the LGBTQ+ community. Sexual Socialization The text discusses the concept of sexual socialization, which refers to the process of internalizing cultural beliefs and norms about human sexuality. It emphasizes that sexual arousal is not purely natural, but rather influenced by cultural scripts and meanings. These scripts, referred to as sexual scripts, guide our thoughts and actions during sexual encounters, defining what is considered a sexual sensation, event, object, or situation. The text also highlights that our culture plays a significant role in defining what is considered sexually attractive, with different cultures having different standards and norms. Examples given include the practice of face painting, neck elongation using coils, lip stretching with plates, and facial tattoos. These practices, while varying greatly, are all considered highly attractive within their respective cultural contexts. Thus, attractiveness is highly culturally situated. The text discusses how cultural and historical contexts shape our perceptions of attractiveness and sexual arousal. It contrasts images of women from the Renaissance or Baroque era, who were considered attractive with more weight and visible cellulite, with modern standards of beauty that favor thinness. This shift illustrates how societies train individuals to perceive certain physical traits as desirable or attractive. The text also states that sexual scripts dictate when and where arousal is appropriate. For instance, during the Victorian era, sex was often viewed as indecent and solely for procreation, with the assumption that women did not experience or desire sexual pleasure. Whether arousal is appropriate or not can vary based on the situation, such as a medical examination versus placing that same doctor and patient into a bedroom setting. Finally, the text examines societal norms around clothing, questioning why it’s inappropriate to wear underwear in public but acceptable to wear revealing bikinis at the beach. This highlights how the meaning we attach to situations can influence our perceptions and responses to them. Sexual scripts also dictate what is permissible in the realm of sex. These scripts vary greatly across different cultures and historical periods. For instance, some cultures encourage sexual expression in children, while others have strict taboos around such topics. The text also highlights the cultural differences in what is considered sexually attractive. For example, in some cultures, a thicker female body is considered more attractive than a slender one. Similarly, different cultures sexualize different parts of the body, such as hair, breasts, or ankles. The text further explores the societal expectations around sexual behavior. Historically, men have been expected to be the sexually aggressive ones, while women are expected to desire love more than sex. This has led to a double standard where sexually active men are praised, while sexually active women are stigmatized. Moreover, the text discusses how societal norms dictate when and where certain sexual behaviors are appropriate. For example, in some cultures, it was considered hospitable for a man to offer his wife for sexual relations with a visitor. In contrast, in other cultures, such as in traditional areas of Islamic Pakistan, a woman who is raped and presses charges may be imprisoned if a man’s testimony is deemed more credible. The text discusses the role of pornography in sexual socialization. It highlights that pornography, which is widely consumed and easily accessible, does not reflect real-life sex and often presents a fantasy world. This can skew reality and make violence invisible by sexualizing it, potentially training consumers to associate violence with arousal. The text also points out the addictive nature of pornography. It suggests that around 60% of men and 10% of women consider themselves addicted to pornography, which can function as a coping mechanism for negative emotions like loneliness and shame. As the arousal factor of ordinary porn diminishes over time and need a greater dopamine hit, consumers may seek more extreme and violent forms to achieve the same level of excitement, indicating an addiction-like behavior. Furthermore, the text discusses the negative impact of pornography on relationships. Men who use pornography often rate their real-life partners lower in attractiveness and may demand sexual activity that mirrors what they’ve seen in porn. This can lead to issues such as erectile dysfunction in young men, leading to increased use of medications like Viagra. The text concludes with a quote from Matt Fraud, a neuroscientist, who suggests that the continual strengthening of brain maps linking sexual excitement to porn can crowd out maps linking sexual excitement to real people or real sex. This implies that pornography is becoming a dominant form of sex education due to its widespread consumption. The text discusses the impact of pornography on sexual socialization, particularly its objectification of women. It suggests that pornography presents women as objects or trophies, leading to an unhealthy obsession with physical appearance among women. This is due to the pressure to conform to the standards set by pornographic scripts. The text also introduces the concept of “spectatoring”, where consumers of pornography are taught to watch themselves during their sexual experiences, comparing their real-life encounters with the images and scripts they’ve seen in pornography. This can lead to performance anxiety for both men and women. Furthermore, the text highlights how pornography can negatively affect relationships, with couples often struggling sexually due to their sexual socialization being deeply embedded in pornography. It argues that pornography shifts the focus of sex from how it feels and what it means to how it looks and how it’s done, leading to a disconnection from the moment. Finally, the text suggests that excessive consumption of pornography, especially when it becomes addictive, can be a form of sexual self-harm as it profoundly interferes with the ability to engage in healthy sexual relationships. The Maltz Hierarchy The text introduces the Maltz hierarchy, developed by Wendy Maltz in 1995, which explores the content and meaning of sexuality. The hierarchy starts from a neutral point, referred to as “ground zero”, and extends in both positive and negative directions. Level 1: Positive Role Fulfillment: This level involves basic social or marital behavior, typically with the male initiating and the female responding. Sex is seen as a cultural or religious duty, often for reproduction. The goals at this level are pregnancy, reduction of sexual tension, and fulfillment of role. Level 2: Making Love Manifest: At this level, the focus of sexual exchange shifts towards mutual pleasure. There’s room for creativity, experimentation, and communication to maximize pleasure for all partners involved. Level 3: Authentic Sexual Intimacy: This level involves deeper emotional openness and honesty, not just in sexual experiences, but also in general interactions. Partners learn to self-disclose more, trust each other more, and express their likes and dislikes. Emotional closeness and a deeper sense of wholeness can develop at this level, occasionally leading to feelings of ecstasy. The hierarchy suggests that there’s nothing wrong if a relationship mostly operates at level one, and that it’s natural for couples to move between levels depending on the seasons of life. Three negative levels of sexual interaction described in the Maltz hierarchy: Level 1: Impersonal Interaction: Involves impersonal and disrespectful interactions where individuals show a lack of consideration for their own and their partner's psychological experiences during the sexual exchange. Emotional closed-off behavior. Disregard for potential consequences like pregnancy or partner discomfort. Feelings pushing someone beyond their comfort boundaries. Common in both dating and marital contexts. Level 2: Abusive Interaction: Characterized by a conscious satisfaction derived from dominating the partner, using sex as a tool of power. One partner using sex to exert pressure. Sexual acts becoming a bargaining tool. Degrading communication as part of the sexual act. Exploitation of the partner's self-esteem, often involving mean or embarrassing remarks. Can manifest in various forms of power dynamics within the relationship. Level 3: Violent Interaction: Involves the use of sex as a physical expression of hostility, with sex organs becoming weapons and targets. Physical harm and pain inflicted as part of the sexual act. Violent forms of humiliation, including tying up, hair pulling, and forced contorted positions. Extreme behaviors like slapping, choking, rape, or beatings. Occurs within intentionally partnered relationships. The speaker underscores the Maltz hierarchy's value in helping individuals recognize and understand their sexual experiences. It enables them to differentiate between what may be perceived as normal but could be impersonal or abusive. The speaker emphasizes that not all non-ideal sexual encounters are necessarily negative, encouraging a positive view of fulfilling roles. They stress the importance of acknowledging diverse motivations for sex, ranging from love and pleasure to power dynamics or revenge. The speaker highlights the broad spectrum of experiences in human sexual relationships, from heavenly to hellish, urging awareness of this continuum.
