Gender And Sexuality Essay Example

though, distinctions between sexes remain unclear.

In certain societies, individuals who have ambiguous genitalia (also referred to as hermaphrodites) are safeguarded because of cultural values that prioritize bodily privacy. Nevertheless, in cultures that do not adhere to such norms and permit nudity without restrictions, instances of hermaphroditism have been observed and acknowledged. While such cases may exist in Western culture too, they tend to remain concealed due to the prevalence of secrecy.

Currently, in the western world, ambiguous genitalia are corrected through surgical procedures shortly after birth. Consequently, it becomes difficult to detect such cases. Biological sex is primarily determined by the genitalia, which involves both X and Y chromosomes and hormonal components. When a child shows symptoms of developing a false vagina or micro-penis, they receive hormone treatment during puberty.

Although Western culture typically sees sex and gender in binary terms, bisexuality is often ignored. Children in the West are taught gender norms early on, with specific expectations for males and females. These cultural norms help guide children based on their biological sex; without them, their behavior would likely be different.

Non-western cultures have varying perspectives on gender and sexuality that differ from the dichotomous view upheld in Western societies. Such cultures have embraced individuals whose sex did not align with the majority sexed body, such as traditional South Asian societies where adult and adolescent men had relationships with women alongside a passive minority of male adults who assumed a third-gender role combining male and female behavior. These individuals were recognized and accepted within their respective communities, including First Nations' Berdache and Thai culture's katheoy. The term "third gender," "gender liminal," or "third sex" is used to

describe those who do not identify as either male or female.

The presence of more than two genders is recognized in certain societal settings, which differ from the Western culture. Various cultures acknowledge a third sex or gender that represents an intermediate state between men and women. These cultures embrace the idea that male and female spirits could be combined within a single individual, resulting in the possibility of cross or swap gender. This concept gives rise to an independent category of individuals who do not fall under the traditional male or female categories.

In terms of gender and sexuality, Western culture has not been as effective as Asian culture. While Western culture views gender and sex in two dimensions, Asian culture provides clear categorizations such as Hijra of India and katheoy of Thai for individuals. In contrast to Western culture's identification of transgender, intersex, gay and lesbian, these categories do not have a clear classification as opposed to dichotomous categorization. Scholars note that many traditional third gender identities, particularly in the Asian context, cannot be well understood through the use of Western models.

Although the terms "third sex" and "gender" have been historically used to refer to identities outside of the Western binary, socialist theory proposes a wider range of gender identities, including those beyond a third sex. In order to gain a biological perspective on the concept of a third sex, various studies must be analyzed. For example, if an animal displays no distinct sexual differentiation,

The concept of "hermaphrodite" pertains to persons who have both male and female traits, which in humans is referred to as "intersexuality". There is a divergence in the perception of

sexuality and gender among various populations and cultures. Studies indicate that comprehending human anatomy necessitates more than two sexes; some suggest up to five. Biologists contend that over one hundred animal species possess more than two genders, implying the possibility of a third sex and gender in humans (http://www.partapuoli).

Anthropologists researching gender categorization in certain societies have faced challenges in fitting gender into a binary framework. Meanwhile, feminist studies have started to consider both biological sex and social gender, moving past the initial two categories. This leads us to the conclusion that Western sex/gender culture is incomplete, as various analyses support the idea of a third sex/gender, which many ancient Asian communities embraced. (Hearn n.d.)

In Indian society, the concept of third sex is exemplified by Hijra. According to Dutt (2008), Hijra are considered neither male nor female and represent a third gender. They can be physically male or exhibit behaviors of both genders, and some are even female, indicating the existence of a third sex/gender beyond the traditional male/female dichotomy used in Western culture. Hijra identify linguistically as feminine and wear women's clothing.

Despite being referred to as eunuchs in English, individuals who exhibit feminine behaviors in Indian society rarely undergo genital modification. Different cultures in India have a similar system of sex/gender categorization. In the southern region of India, superstitions influence people's beliefs about the ability to transform one's sex. Men in this community wear female clothing and perform roles such as entertaining at ceremonies and weddings, akin to hijras. The Kothi is another form of third gender in Indian society as described by Dutt (2008).

Although both Kothi and hijras are considered as non-conforming genders

in the Indian culture, they have distinct differences. Kothi, who are men, engage in feminine roles in sexual encounters with men. However, unlike hijras, they do not openly identify themselves as a defined community. Western gender and sexual classification does not align with the concept of third gender in India - hijras are not classified as transsexual or surgically modified individuals. Unlike hijras, Kothi have not attempted to change their gender identity. Therefore, there is no direct comparison to western gender identity.

Kothi individuals dress and speak like women even in public settings, and usually have masculine male partners who have sexual relationships with them; however, these relationships are generally kept secret from society. Although this type of marriage is not recognized by any laws, Kothi and Hijras in Indian culture often have romantic partners. The sex-gender system in Thailand provides an important alternative to the gender classification biases prevalent in Euro-American culture (Esterick 2000).

Kathoeys refers to the third sex in Thailand, which is acknowledged as a distinct gender by Thai society. This includes the Kathoeys themselves, despite some being mistaken for either men or women. Research conducted on this subject shows that Kathoeys have gained more acceptance and are recognized by their community. Additional evidence of their existence is seen in the practice of some schools in Thailand providing segregated rooms for Kathoeys to rest in and special sanitary facilities. At Chiang Mai School, for instance, Kathoeys were required to wear male clothing while at school.

The acceptance of third gender in Thailand's culture differs from that of Western culture, where it may not be widely accepted. The concept of a third sex/gender emerged

in Europe around 1700AD, when individuals with homosexual tendencies were labeled as third sex. However, this idea was overshadowed by the binary view of gender and sexuality, highlighting the inadequacy of Western thinking in describing Asian systems of sexuality and gender (Roscoe, 1995). It is worth noting that there have been attempts by Western society to acknowledge third sexuality and gender.

Throughout Asia, there have been suppressed traits of third gender/sex due to political and religious criticisms. These traits have often been overlooked or dismissed entirely. In ancient Europe, there was a small minority of men who were affiliated with homosexuality. However, this assumption led to the misinterpretation of evidence for homosexual behavior in the ancient Mediterranean world and European society prior to 1700 (Trumbach 1998 pp 5).

Competing morality within the Christian community in Europe has defeated issues concerning third sex and gender. Despite this, third gender may be natural according to Trumbach, and lesbianism and homosexuality continue to grow even without societal reorganization. Unlike Western culture, Asian society recognizes the existence of third sex/gender. The inadequacy of Western ideas on sex/gender systems is evident as they only consider human sexuality and gender in two faces, ignoring the issue of third sex/gender that exists in their own community. In conclusion, even within its social setting, there is prevalence of third sexuality such as homosexuals and lesbians.

The Western perspective is insufficient due to its insistence on categorizing sexuality and gender as dichotomous. Bibliography: http://www.thingsasian.com/stories-photos/2022, http://intersections.anu.edu.au/issue10/jackson_review.html, http://www.jyu.fi/economics/naisjohtajuus/Miehet_ja_maskuliinisuus.htm, http://everything2.com/e2node/sex%2520and%2520gender, http://www.vr.se/download/18.6a9398491107cea06a580003155/Gender_Studies.pdf, http://www.partapuoli.com/Texts/Gender_third_sex.htm