As women do not have cultural power, there is no version of hegemonic femininity to rival hegemonic masculinity. There are, however, dominant ideals of doing femininity, which favour White, heterosexual, middle-class cis-women who are able-bodied. Minority women do not enjoy the same social privileges in comparison. Women who want to challenge this masculine logic, even by asking for a pay rise, are impeded from reaching their potential.
Gender is so much the routine ground of everyday activities that questioning its taken-for-granted assumptions and presuppositions is like wondering about whether the sun will come up. Yesterday, on a bus, I saw a man with a tiny baby in a carrier on his chest. Seeing men taking care of small children in public is increasingly common-at least in New York City.
But both men were quite obviously stared at — and smiled at, approvingly. Everyone was doing gender — the men who were changing the role of fathers and the other passengers, who were applauding them silently.
But there was more gendering going on that probably fewer people noticed. The baby was wearing a white crocheted cap and white clothes. The child in the stroller was wearing a dark blue T-shirt and dark print pants. Ah, a boy, I thought.
Not a boy after all.
Gender signs and signals are so ubiquitous that we usually fail to note them — unless they are missing or ambiguous. Then we are uncomfortable until we have successfully placed the other person in a gender status; otherwise, we feel socially dislocated. In our society, in addition to man and woman, the status can be transvestite a person who dresses in opposite-gender clothes and transsexual a person who has had sex-change surgery.
As soon as they can talk, they start to refer to themselves as members of their gender. Adolescent boys and girls approach and avoid each other in an elaborately scripted and gendered mating dance. Although many traditional social groups are quite strict about maintaining gender differences, in other social groups they seem to be blurring.
Why is it still so important to mark a child as a girl or a boy, to make sure she is not taken for a boy or he for a girl? What would happen if they were?
They would, quite literally, have changed places in their social world.
As a social institution, gender is one of the major ways that human beings organize their lives. Human society depends on a predictable division of labor, a designated allocation of scarce goods, assigned responsibility for children and others who cannot care for themselves, common values and their systematic transmission to new members, legitimate leadership, music, art, stories, games, and other symbolic productions.
One way of choosing people for the different tasks of society is on the basis of their talents, motivations, and competence — their demonstrated achievements. The other way is on the basis of gender, race, ethnicity — ascribed membership in a category of people.
Although societies vary in the extent to which they use one or the other of these ways of allocating people to work and to carry out other responsibilities, every society uses gender and age grades.
Personality characteristics, feelings, motivations, and ambitions flow from these different life experiences so that the members of these different groups become different kinds of people.
But gender and sex are not equivalent, and gender as a social construction does not flow automatically from genitalia and reproductive organs, the main physiological differences of females and males.
In the construction of ascribed social statuses, physiological differences such as sex, stage of development, color of skin, and size are crude markers.
They are not the source of the social statuses of gender, age grade, and race. Social statuses are carefully constructed through prescribed processes of teaching, learning, emulation, and enforcement.Essay about “Gender” and the Importance of “the Social Construction of Gender.” Gender ” and the Importance of “The Social Construction of Gender.” Gender is an individual's natural sense of themselves existing as a male or female, which may hold opposing views from their biological sex.
The social construction of gender is a notion in feminism and sociology about the operation of gender and gender differences in societies. According to this view, society and culture create gender roles, and these roles are prescribed as ideal or appropriate behavior for a person of that specific sex..
Some supporters of this idea argue that the differences in behavior between men and women. Sexuality has a way of restricting each sex into specific sexual roles; men are expected to have a dominant sexual style and women are expected to have a submissive sexual style; these expectations stem from the expectations of the roles of each gender.
Research on Character Representation.
The Geena Davis Institute on Gender in Media is a research-oriented organization that has drawn national attention to the issue of gender . This guide stresses the systematic causal analysis of gender inequality.
The analytical questions raised and the readings listed consider why and how gender inequality arises, varies across and within societies, persists over generations, produces conformity by individuals and institutions, resists change, and sometimes changes dramatically.
Since the social construction of gender is mainly formed by the gender rule and stereotype in our society, gender identity is constructed by the representation of gender norms in mass media productions, parental expectations about gender identity, and the beliefs of different religious traditions about gender.