gender representation essay

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Gender Representation in The Media

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Published: Jan 29, 2024

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Introduction, body paragraph 1, body paragraph 2, body paragraph 3, body paragraph 4, thesis statement:.

• Geena Davis Institute on Gender in Media
• Annenberg Inclusion Initiative
• Women's Media Center

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Gender and Media Representations: A Review of the Literature on Gender Stereotypes, Objectification and Sexualization

Media representations play an important role in producing sociocultural pressures. Despite social and legal progress in civil rights, restrictive gender-based representations appear to be still very pervasive in some contexts. The article explores scientific research on the relationship between media representations and gender stereotypes, objectification and sexualization, focusing on their presence in the cultural context. Results show how stereotyping, objectifying and sexualizing representations appear to be still very common across a number of contexts. Exposure to stereotyping representations appears to strengthen beliefs in gender stereotypes and endorsement of gender role norms, as well as fostering sexism, harassment and violence in men and stifling career-related ambitions in women. Exposure to objectifying and sexualizing representations appears to be associated with the internalization of cultural ideals of appearance, endorsement of sexist attitudes and tolerance of abuse and body shame. In turn, factors associated with exposure to these representations have been linked to detrimental effects on physical and psychological well-being, such as eating disorder symptomatology, increased body surveillance and poorer body image quality of life. However, specificities in the pathways from exposure to detrimental effects on well-being are involved for certain populations that warrant further research.

1. Introduction

As a social category, gender is one of the earliest and most prominent ways people may learn to identify themselves and their peers, the use of gender-based labels becoming apparent in infants as early as 17 months into their life [ 1 ]. Similarly, the development of gender-based heuristics, inferences and rudimentary stereotypes becomes apparent as early as age three [ 2 , 3 ]. Approximately at this age, the development of a person’s gender identity begins [ 4 ]—that is, the process through which a person tends to identify as a man, as a woman or as a vast spectrum of other possibilities (i.e., gender non-conforming, agender, genderfluid, etc.). These processes continue steadily throughout individuals’ lives as they receive and elaborate information about women and men and what it means to belong to either category, drawing from direct and indirect observations, social contact, personal elaborations and cultural representations [ 5 , 6 ]. As a result, social and mental representations of gender are extremely widespread, especially as a strictly binary construct, and can be argued to be ubiquitous in individual and social contexts.

Among the many sources of influence on gender representations, media occupies an important space and its relevance can be assessed across many different phenomena [ 7 , 8 , 9 , 10 , 11 ]. The ubiquity of media, the chronicity of individuals’ exposure to it and its role in shaping beliefs, attitudes and expectations have made it the subject of scientific attention. In fact, several theories have attempted to explore the mechanisms and psychological processes in which media plays a role, including identity development [ 12 , 13 , 14 ], scripts and schemas [ 15 ], cultivation processes [ 16 , 17 , 18 ] and socialization processes [ 5 , 6 ].

The public interest in the topic of gender has seen a surge in the last 10 years, in part due to social and political movements pushing for gender equality across a number of aspects, including how gender is portrayed in media representations. In the academic field as well, publications mentioning gender in their title, abstract or keywords have more than doubled from 2012 to 2022 [ 19 ], while publications mentioning gender in media representations have registered an even more dramatic increase, tripling in number [ 20 ]. Additionally, the media landscape has had a significant shift in the last decade, with the surge in popularity and subsequent addition of social media websites and apps to most people’s mediatic engagement [ 21 ].

The importance of media use in gender-related aspects, such as beliefs, attitudes, or roles, has been extensively documented. As reported in a recent review of the literature [ 22 ], several meta-analyses [ 17 , 23 , 24 ] showed support for the effects of media use on gender beliefs, finding small but consistent effect sizes. These effects appear to have remained present over the decades [ 25 ].

Particular attention has been given to stereotypical, objectifying and sexualizing representations, as portrayals that paint a restrictive picture of the complexity of human psychology, also producing sociocultural pressures to conform to gender roles and body types.

Gender stereotypes can be defined as an extremely simplified concept of attitudes and behaviors considered normal and appropriate for men and women in a specific culture [ 26 ]. They usually span several different areas of people’s characteristics, such as physical appearance, personality traits, behaviors, social roles and occupations. Stereotypical beliefs about gender may be divided into descriptive (how one perceives a person of a certain gender to be; [ 27 ]), prescriptive (how one perceives a person of a certain gender should be and behave; [ 28 , 29 ]) or proscriptive (how one perceives a person of a certain gender should not be and behave; [ 28 , 29 ]). Their content varies on the individual’s culture of reference [ 30 ], but recurring themes have been observed in western culture, such as stereotypes revolving around communion, agency and competence [ 31 ]. Women have stereotypically been associated with traits revolving around communion (e.g., supportiveness, compassion, expression, warmth), while men have been more stereotypically associated with agency (e.g., ambition, assertiveness, competitiveness, action) or competence (e.g., skill, intelligence). Both men and women may experience social and economic penalties (backlash) if they appear to violate these stereotypes [ 29 , 32 , 33 ].

Objectification can be defined as the viewing or treatment of people as objects. Discussing ways in which people may be objectified, Nussbaum first explored seven dimensions: instrumentality (a tool to be employed for one’s purposes); denial of autonomy (lacking self-determination, or autonomy); inertness (lacking in agency or activity); fungibility (interchangeable with others of the same type); violability (with boundaries lacking integrity and permissible to break into); ownership (possible to own or trade); denial of subjectivity (the person’s feelings or experiences are seen as something that does not need to be considered) [ 34 ].

In its initial definition by Fredrickson and Roberts [ 35 ], objectification theory had been offered as a framework to understand how the pervasive sexual objectification of women’s bodies in the sociocultural context influenced their experiences and posed risks to their mental health—a phenomenon that was believed to have uniquely female connotations. In their model, the authors theorized that a cultural climate of sexual objectification would lead to the internalization of objectification (viewing oneself as a sexual and subordinate object), which would in turn lead to psychological consequences (e.g., body shame, anxiety) and mental health risks (e.g., eating disorders, depression). Due to the pervasiveness of the cultural climate, objectification may be difficult to detect or avoid, and objectification experiences may be perceived as normative.

Sexual objectification, in which a person is reduced to a sexual instrument, can be construed to be a subtype of objectification and, in turn, is often defined as one of the types of sexualization [ 36 ]. As previously discussed by Ward [ 37 ], it should be made clear that the mere presence of sexual content, which may be represented in a positive and healthy way, should not be conflated with sexualized or objectifying representations.

The American Psychological Association’s 2007 report defines sexualization as a series of conditions that stand apart from healthy sexuality, such as when a person’s value is perceived to come mainly from sexual appeal or behavior, when physical attractiveness is equated to sexual attractiveness, when a person is sexually objectified or when sexuality is inappropriately imposed on a person [ 36 ]. Sexualization may involve several different contexts, such as personal, interpersonal, and cultural. Self-sexualization involves treating oneself as a sexual object [ 35 ]. Interpersonal contributions involve being treated as sexual objects by others, such as family or peers [ 38 , 39 ]. Finally, contributions by cultural norms, expectations and values play a part as well, including those spread by media representations [ 36 ]. After this initial definition, sexualization as a term has also been used by some authors (e.g., Zurbriggen & Roberts [ 40 ]) to refer to sexual objectification specifically, while others (e.g., Bigler and colleagues [ 41 ]) stand by the APA report’s broader meaning. In this section, we will explore scientific literature adopting the latter.

These portrayals have been hypothesized to lead to negative effects on people’s well-being on a mental and physical level, as well as bearing partial responsibility for several social issues, such as sexism, gender discrimination and harassment. However, the pathways that lead from an individual’s relationship with media to these detrimental effects can be complex. Furthermore, they seem to involve specificities for men and women, as well as for different sexual orientations. A wealth of publications has been produced on these themes and, to the authors’ knowledge, no recent review has attempted to synthesize their findings.

The present article aims to summarize the state of the art of research on stereotyping, sexualization and objectification in gender and media representations. A focus will be placed on the definitions of these concepts, the media where they occur, and verifying whether any changes over time are detectable or any specificities are present. The possible effects of these representations on people’s well-being will be explored as well.

A search of the literature was conducted on scientific search engines (APA PsycArticles, CINAHL Complete, Education Source, Family Studies Abstracts, Gender Studies Database, MEDLINE, Mental Measurements Yearbook, Sociology Source Ultimate, Violence & Abuse Abstracts, PUBMED, Scopus, Web of Science) to locate the most relevant contributions on the topic of media and gender representation, with a particular focus on stereotypes, objectification and sexualization, their presence in the media and their effects on well-being. Keywords were used to search for literature on the intersection of the main topics: media representation (e.g., media OR representation* OR portrayal*), gender (e.g., gender OR sex OR wom* OR m*n) and stereotypes, objectification and sexualization (e.g., stereotyp*, objectif*, sexualiz*). In some cases, additional keywords were used for the screening of studies on specific media (e.g., television, news, social media). When appropriate, further restrictions were used to screen for studies on effects or consequences (e.g., effect* OR impact* OR consequence* OR influence* OR outcome*). Inclusion criteria were the following: (a) academic articles (b) pertaining to the field of media representations (c) pertaining to gender stereotypes, objectification or sexualization. A dataset of 195 selected relevant papers was created. Thematic analysis was conducted following the guidelines developed by Braun and Clarke [ 42 ], in order to outline patterns of meaning across the reviewed studies. The process was organized into six phases: (1) familiarization with the data; (2) coding; (3) searching for themes; (4) reviewing themes; (5) defining and naming themes; and (6) writing up. After removing duplicates and excluding papers that did not meet the inclusion criteria, a total of 87 articles were included in the results of this review. The findings were discussed among researchers (LR, FS, MNP and TT) until unanimous consensus was reached.

2.1. Stereotypical Portrayals

Gender stereotypes appear to be flexible and responsive to changes in the social environment: consensual beliefs about men’s and women’s attributes have evolved throughout the decades, reflecting changes in women’s participation in the labor force and higher education [ 31 , 43 ]. Perceptions of gender equality in competence and intelligence have sharply risen, and stereotypical perceptions of women show significant changes: perceptions of women’s competence and intelligence have surpassed those relative to men, while the communion aspect appears to have shifted toward being even more polarized on being typical of women. Other aspects, such as perceptions of agency being more typical of men, have remained stable [ 31 ].

Despite these changes, gender representation in the media appears to be frequently skewed toward men’s representation and prominently features gender stereotypes. On a global scale, news coverage appears to mostly feature men, especially when considering representation as expert voices, where women are still underrepresented (24%) despite a rise in coverage in the last 5 years [ 44 ]. Underrepresentation has also been reported in many regional and national contexts, but exact proportions vary significantly in the local context. Male representation has been reported to be greater in several studies, with male characters significantly outnumbering female characters [ 45 ], doing so in male-led and mixed-led shows but not in female-led shows [ 46 ] in children’s television programming—a key source of influence on gender representations. Similar results have been found regarding sports news, whose coverage overwhelmingly focuses on men athletes [ 47 , 48 ] and where women are seldom represented.

Several analyses of television programs have also shown how representations of men and women are very often consistent with gender stereotypes. Girls were often portrayed as focusing more on their appearance [ 45 ], as well as being judged for their appearance [ 49 ]. The same focus on aesthetics was found in sports news coverage, which was starkly different across genders, and tended to focus on women athletes’ appearance, featuring overly simplified descriptions (vs. technical language on coverage of men athletes) [ 48 ]. In addition, coverage of women athletes was more likely in sports perceived to be more feminine or gender-appropriate [ 47 , 48 , 50 ]. Similarly, women in videogames appear to be both underrepresented and less likely to be featured as playable characters, as well as being frequently stereotyped, appearing in the role of someone in need of rescuing, as love interests, or cute and innocent characters [ 51 ]. In advertising as well, gender stereotypes have often been used as a staple technique for creating relatability, but their use may lead to negative cross-gender effects in product marketing [ 52 ] while also possibly furthering social issues. Hust and colleagues found that in alcohol advertisements, belief in gender stereotypes was the most consistent predictor of intentions to sexually coerce, showing significant interaction effects with exposure to highly objectifying portrayals [ 53 ]. Representation in advertising prominently features gender stereotypes, such as depicting men in professional roles more often, while depicting women in non-working, recreational roles, especially in countries that show high gender inequality [ 54 ]. A recent analysis of print ads [ 55 ] confirmed that some stereotypes are still prominent and, in some cases, have shown a resurgence, such as portraying a woman as the queen of the home; the study also found representations of women in positions of empowerment are, however, showing a relative increase in frequency. Public support, combined with market logic, appears to be successfully pushing more progressive portrayals in this field [ 56 ].

Both skewed representation and the presence of stereotypes have been found to lead to several negative effects. Gender-unequal representation has been found to stifle political [ 57 ] and career [ 58 ] ambition, as well as foster organizational discrimination [ 59 ]. Heavy media use may further the belief in gender stereotypes and has been found to be linked to a stronger endorsement of traditional gender roles and norms [ 60 ], which in turn may be linked to a vast number of detrimental health effects. In women, adherence and internalization of traditional gender roles have been linked to greater symptoms of depression and anxiety, a higher likelihood of developing eating disorders, and lower self-esteem and self-efficacy [ 36 , 61 , 62 , 63 ]. In men as well, adherence to traditional masculine norms has been linked to negative mental health outcomes such as depression, psychological distress and substance abuse [ 64 ], while also increasing the perpetration of risky behaviors [ 65 , 66 ] and intimate partner violence [ 65 , 67 ].

2.2. Objectifying Portrayals

Non-sexual objectifying representations appear to have been studied relatively little. They have been found to be common in advertising, where women are often depicted as purely aesthetic models, motionless and decorative [ 68 ]. They may also include using a woman’s body as a supporting object for the advertised product, as a decorative object, as an ornament to draw attention to the ad, or as a prize to be won and associated with the consumption of the advertised product [ 55 ].

The vast majority of the literature has focused on the sexual objectification of women. This type of representation has been reported to be very common in a number of contexts and across different media [ 69 ], and several studies (see Calogero and colleagues’ or Roberts and colleagues’ review [ 69 , 70 ]) have found support for the original model’s pathway [ 35 ]. Following experimental models expanded on the original (e.g., Frederick and colleagues or Roberts and colleagues [ 69 , 71 ]), highlighting the role of factors such as the internalization of lean or muscular ideals of appearance, finding evidence for negative effects on well-being and mental health through the increase in self-objectification and the internalization of cultural ideals of appearance [ 71 , 72 ].

Sexual objectification also appears to be consistently linked to sexism. For both women and men, the perpetration of sexual objectification was significantly associated with hostile and benevolent sexism, as well as the enjoyment of sexualization [ 73 ]. Enjoyment of sexualization, in turn, has been found to be positively associated with hostile sexism in both men and women, positively associated with benevolent sexism in women and negatively in men [ 74 ].

Exposure to objectifying media in men has been found to increase the tendency to engage in sexual coercion and harassment, as well as increasing conformity to gender role norms [ 75 ]. Consistently with the finding that perpetration of objectification may be associated with a greater men’s proclivity for rape and sexual aggression [ 76 ], a study conducted by Hust and colleagues found that exposure to objectifying portrayals of women in alcohol advertising was also a moderator in the relationship between belief in gender stereotypes and intentions to sexually coerce. Specifically, participants who had a stronger belief in gender stereotypes reported stronger intentions to sexually coerce when exposed to slightly objectifying images of women. Highly objectifying images did not yield the same increase—a result interpreted by the authors to mean that highly objectified women were perceived as sexually available and as such less likely to need coercion, while slightly objectified women could be perceived as more likely to need coercion [ 53 ].

Research on objectification has primarily focused on women, in part due to numerous studies suggesting that women are more subject to sexual objectification [ 73 , 77 , 78 , 79 , 80 ], as well as suffering the consequences of sexual objectification more often [ 81 ]. However, sexually objectifying portrayals seem to have a role in producing negative effects on men as well, although with partially different pathways. In men, findings about media appearance pressures on body image appear to be mixed. Previous meta-analyses found either a small average effect [ 82 ] or no significant effect [ 72 ]. A recent study found them to be significantly associated with higher body surveillance, poorer body image quality of life and lower satisfaction with appearance [ 71 ]. Another study, however, found differing relationships regarding sexual objectification: an association was found between experiences of sexual objectification and internalization of cultural standards of appearance, body shame and drive for muscularity, but was not found between experiences of sexual objectification and self-objectification or body surveillance [ 83 ]: in the same study, gender role conflict [ 84 ] was positively associated to the internalization of sociocultural standards of appearance, self-objectification, body shame and drive for muscularity, suggesting the possibility that different pathways may be involved in producing negative effects on men. Men with body-image concerns experiencing gender role conflict may also be less likely to engage in help-seeking behaviors [ 85 , 86 ]. This is possibly due to restrictive emotionality associated with the male gender role leading to more negative attitudes toward help-seeking, as found in a recent study by Nagai, [ 87 ], although this study finds no association with help-seeking behavior, conflicting with previous ones, and more research is needed.

Finally, specificities related to sexual orientation regarding media and objectification appear to be present. A set of recent studies by Frederick and colleagues found that gay men, lesbian women and bisexual people share with heterosexual people many of the pathways that lead from sociocultural pressures to internalization of thin/muscular ideals, higher body surveillance and a lower body image quality of life [ 71 , 88 ], leading the authors to conclude that these factors’ influence applies regardless of sexual orientation. However, their relationship with media and objectification may vary. Gay and bisexual men may face objectification in social media and dating apps rather than in mainstream media and may experience more objectification than heterosexual men [ 89 ]. In Frederick and colleagues’ studies, gay men reported greater media pressures, body surveillance, thin-ideal internalization, and self-objectification compared to heterosexual men; moreover, bisexual men appeared to be more susceptible to ideal internalization, displaying stronger paths from media appearance pressures to muscular-ideal internalization compared to heterosexual men; lesbian women, instead, demonstrated weaker relationships between media pressures and body image outcomes [ 71 , 88 ]. Consistently with previous studies suggesting a heightened susceptibility to social pressures [ 90 ], bisexual women appeared to be more susceptible to media pressures relative to other groups [ 88 ]. Another recent study of lesbian and bisexual women supported previous evidence for the pathway from the internalization of cultural appearance standards to body surveillance, body shame and eating disorder symptoms; however, it found no significant connection between experiences of objectification and eating disorder symptoms [ 91 ].

2.3. Sexualized Portrayals

Several studies have found sexualizing media representations to be commonplace across a number of different media contents and across different target demographics (i.e., children, adolescents or adults) and genres. Reports of common sexualized representations of women are found in contexts such as television programs [ 92 ], movies [ 93 , 94 , 95 , 96 ], music videos [ 97 , 98 ], advertising [ 54 , 55 ], videogames [ 51 , 99 , 100 ], or magazines [ 101 ].

Exposure to sexualized media has been theorized to be an exogenous risk factor in the internalization of sexualized beliefs about women [ 41 ], as well as one of the pathways to the internalization of cultural appearance ideals [ 102 ]. Daily exposition to sexualized media content has been consistently linked to a number of negative effects. Specifically, it has been found to lead to higher levels of body dissatisfaction and distorted attitudes about eating through the internalization of cultural body ideals (e.g., lean or muscular) in both men and women [ 71 ]. It has also been associated with a higher chance of supporting sexist beliefs in boys [ 103 ], and of tolerance toward sexual violence in men [ 104 ]. Furthermore, exposure to sexualized images has been linked to a higher tolerance of sexual harassment and rape myth acceptance [ 76 ]. Exposure to reality TV programs consistently predicted self-sexualization for both women and men, while music videos did so for men only [ 103 ]. Internalized sexualization, in turn, has been linked to a stronger endorsement of sexist attitudes and acceptance of rape myths [ 105 ], while also being linked to higher levels of body surveillance and body shame in girls [ 106 ]. Internalization of media standards of appearance has been linked to body surveillance in both men and women, as well as body surveillance of the partner in men [ 107 ].

As a medium, videogames have been studied relatively little and have produced less definite results. This medium can offer the unique dynamic of embodiment in a virtual avatar, which has been hypothesized to be able to lead to a shift in self-perception (the “Proteus effect”, as formulated by Yee & Bailenson, [ 108 ]). While some studies have partially confirmed this effect, showing that exposure to sexualized videogame representations can increase self-objectification [ 109 , 110 , 111 ], others [ 112 ] have not found the same relationship. Furthermore, while a study has found an association between sexualized representations in videogames, tolerance of sexual abuse of women and rape myth acceptance [ 113 ], and in another, it was linked to a decreased real-life belief in women’s competence [ 114 ], a recent meta-analysis [ 115 ] found no effect of the presence of sexualized content on well-being, sexism or misogyny.

Research on social media has also shown some specificities. Social media offers the unique dynamic of being able to post and disseminate one’s own content and almost always includes built-in mechanisms for user-generated feedback (e.g., likes), as well as often being populated by one’s peers, friends and family rather than strangers. Sites focusing on image- or video-based content (e.g., Instagram, TikTok) may be more prone to eliciting social comparison and fostering the internalization of cultural appearance ideals, resulting in more associations to negative body image when compared to others that have the same capabilities but offer text-based content as well (e.g., Facebook) [ 116 ]. Social media appears to foster social comparison, which may increase appearance-based concerns [ 117 ]. Consistently with previous research, exposure to sexualized beauty ideals on social media appeared to be associated with lower body satisfaction; exposure to more diverse standards of appearance, instead, was associated with increased body satisfaction and positive mood, regardless of image sexualization [ 116 , 118 ].

3. Discussion

3.1. critical discussion of evidence.

The reviewed evidence (summarized in Table 1 ) points to the wide-ranging harmful effects of stereotyping, objectifying and sexualizing media portrayals, which are reported to be still both common and pervasive. The links to possible harms have also been well documented, with a few exceptions.

Summary of findings.

These representations, especially but not exclusively pertaining to women, have been under social scrutiny following women’s rights movements and activism [ 119 ] and can be perceived to be politically incorrect and undesirable, bringing an aspect of social desirability into the frame. Positive attitudes toward gender equality also appear to be at an all-time high across the western world [ 120 , 121 ], a change that has doubtlessly contributed to socio-cultural pressure to reduce harmful representations. Some media contexts (e.g., advertising and television) seem to have begun reflecting this change regarding stereotypes, attempting to either avoid harmful representations or push more progressive portrayals. However, these significant changes in stereotypes (e.g., regarding competence) have not necessarily been reflected in women’s lives, such as their participation in the labor force, leadership or decision-making [ 31 , 122 , 123 ]. Objectifying or sexualizing representations do not seem to be drastically reduced in prevalence. Certainly, many influences other than media representations are in play in this regard, but their effect on well-being has been found to be pervasive and consistent. Despite widespread positive attitudes toward gender equality, the persistence of stereotypical, objectifying and sexualizing representations may hint at the continued existence of an entrenched sexist culture which can translate into biases, discrimination and harm.

Despite some conflicting findings, the literature also hints at the existence of differences in how media pressures appear to affect men and women, as well as gay, lesbian and bisexual people. These may point to the possibility of some factors (e.g., objectification) playing a different role across different people in the examined pathways, an aspect that warrants caution when considering possible interventions and clinical implications. In some cases, the same relationship between exposure to media and well-being may exist, but it may follow different pathways from distal risk factors to proximal risk factors, as in the case of gender role conflict for men or body shame for lesbian and bisexual women. However, more research is needed to explore these recent findings.

Different media also appear to feature specificities for which more research is needed, such as videogames and social media. The more interactive experiences offered by these media may play an important role in determining their effects, and the type of social media needs to be taken into consideration as well (image- or video-based vs. text-based). Moreover, the experiences of exposure may not necessarily be homogenous, due to the presence of algorithms that determine what content is being shown in the case of social media, and due to the possibility of player interaction and avatar embodiment in the case of videogames.

Past findings [ 37 , 69 ] about links with other social issues such as sexism, harassment and violence appear to still be relevant [ 67 , 73 , 103 , 105 ]. The increases in both tolerance and prevalence of sexist and abusive attitudes resulting from exposure to problematic media representations impact the cultural climate in which these phenomena take place. Consequently, victims of discrimination and abuse living in a cultural climate more tolerant of sexist and abusive attitudes may experience lower social support, have a decreased chance of help-seeking and adopt restrictive definitions for what counts as discrimination and abuse, indirectly furthering gender inequalities.

Exploring ways of reducing risks to health, several authors [ 22 , 41 , 75 ] have discussed media literacy interventions—that is, interventions focused on teaching critical engagement with media—as a possible way of reducing the negative effects of problematic media portrayals. As reported in McLean and colleagues’ systematic review [ 124 ], these interventions have been previously shown to be effective at increasing media literacy, while also improving body-related outcomes such as body satisfaction in boys [ 125 ], internalization of the thinness ideal in girls [ 125 ], body size acceptance in girls [ 126 ] and drive for thinness in girls and boys [ 127 ]. More recently, they were also shown to be effective at reducing stereotypical gender role attitudes [ 128 ], as well as fostering unfavorable attitudes toward stereotypical portrayals and lack of realism [ 129 ]. Development and promotion of these interventions should be considered when attempting to reduce negative media-related influences on body image. It should be noted, however, that McLean and colleagues’ review found no effect of media literacy interventions on eating disorder symptomatology [ 124 ], which warrants more careful interventions.

Furthermore, both internal (e.g., new entrants’ attitudes in interpersonal or organizational contexts) and external (e.g., pressure from public opinion) sociocultural pressures appear to have a strong influence in reducing harmful representations [ 55 , 56 ]. Critically examining these representations when they appear, as well as voicing concerns toward examples of possibly harmful representations, may promote more healthy representations in media. As documented by some studies, the promotion of diverse body representations in media may also be effective in reducing negative effects [ 70 , 118 ].

3.2. Limitations

The current review synthesizes the latest evidence on stereotyping, objectifying and sexualizing media representations. However, limitations in its methodology are present and should be taken into consideration. It is not a systematic review and may not be construed to be a complete investigation of all the available evidence. Only articles written in the English language have been considered, which may have excluded potentially interesting findings written in other languages. Furthermore, it is not a meta-analysis, and as such cannot be used to draw statistical conclusions about the surveyed phenomena.

3.3. Future Directions

While this perception is limited by the non-systematic approach of the review, to what we know, very few studies appear to be available on the relationship between media representation and non-sexual objectification, which may provide interesting directions to explore in relation to autonomy, violability or subjectivity, as was attempted in the context of work and organizations [ 130 ].

More cross-cultural studies (e.g., Tartaglia & Rollero [ 54 ]) would also prove useful in exploring differences between cultural contexts, as well as the weight of different sociocultural factors in the relationship between media representation and gender.

More studies focusing on relatively new media (e.g., social media, videogames) would possibly help clear up some of the identified discrepancies and explore new directions for the field that take advantage of their interactivity. This is particularly true for niche but growing media such as virtual reality, in which the perception of embodiment in an avatar with different physical features than one’s own could prove to be important in sexualization and objectification. Only preliminary evidence [ 131 ] has been produced on the topic.

Studies to further explore the relationship between media representations, gender and sexual orientation would also be beneficial. As already highlighted by Frederick and colleagues [ 132 ], gay, lesbian and bisexual people may deal with a significantly different set of appearance norms and expectations [ 133 ], and face minority-related stresses [ 134 ] that can increase susceptibility to poorer body image and disordered eating [ 135 , 136 ]. Additionally, none of the reviewed studies had a particular focus on trans people, who may have different experiences relating to media and body image, as suggested by the differences in pathways found in a recent study [ 137 ]. Sexual orientation and gender identity should be kept into consideration when investigating these relationships, as their specificities may shed light on the different ways societal expectations influence the well-being of sexual minorities.

The examined literature on the topic also appears to feature specificities that need to be taken into account. As previously reported by Ward [ 37 ], the vast majority of the studies continue to be conducted in the United States, often on undergraduates, which limits the generalizability of the results to the global population. Given the abundance and complexity of the constructs, more studies examining the pathways from media exposure to well-being using methodologies such as path analysis and structural equation modeling may help clarify some of the discrepancies found in the literature about the same relationships.

Finally, as previously reported by many authors [ 37 , 69 , 138 ], sexualization, self-sexualization, objectification and self-objectification are sometimes either treated as synonymous or used with different definitions and criteria, which may add a layer of misdirection to studies on the subject. Given the divergences in the use of terminology, clearly stating one’s working definition of sexualization or objectification would possibly benefit academic clarity on the subject.

4. Conclusions

Consistent empirical evidence highlights the importance of media representations as a key part of sociocultural influences that may have consequences on well-being. Despite some notable progress, harmful representations with well-researched links to detrimental effects are still common across a number of different media. Exposure to stereotyping, objectifying and sexualized representations appears to consistently be linked to negative consequences on physical and mental health, as well as fostering sexism, violence and gender inequity. On a clinical level, interventions dealing with body image and body satisfaction should keep their influence into account. The promotion of institutional and organizational interventions, as well as policies aimed at reducing their influence, could also prove to be a protective factor against physical and mental health risks.

Funding Statement

This research received no external funding.

Author Contributions

Conceptualization, F.S. and L.R.; methodology, T.T. and M.N.P.; writing—original draft preparation, F.S.; writing—review and editing, T.T. and M.N.P.; supervision, L.R. All authors have read and agreed to the published version of the manuscript.

Conflicts of Interest

The authors declare no conflict of interest.

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Visualizing the data: Women’s representation in society

Date: 25 February 2020

Women’s full and equal participation in all facets of society is a fundamental human right. Yet, around the world, from politics to entertainment to the workplace, women and girls are largely underrepresented.

The visualizations below take a closer look at this gender-imbalanced picture over time, revealing just how slow progress is. Rooted in patriarchal norms and traditions, the consequences are far-reaching with detrimental, negative consequences on the personal, economic and future well-being of women and girls, their families and the community at large.

Building a sustainable future for all, means leaving no one behind. Women and girls are critical to finding solutions to the biggest challenges we face today and must be heard, valued and celebrated throughout society to reflect their perspectives and choices for their future and that of the advancement of humanity.

How many more generations are needed for women and girls to realize their rights? Join Generation Equality to demand equal rights and opportunities or all. Share this piece today using #GenerationEquality, #IWD2020 and #CSW64.

Politics 

Women’s political representation globally has doubled in the last 25 years. But, this only amounts to around 1 in 4 parliamentary seats held by women today. 

Women continue to be significantly underrepresented in the highest political positions. In October 2019, there were only 10 women Head of State and 13 women Head of Government across 22 countries, compared with four Head of State and eight Prime Ministers across 12 countries in 1995.

Source:  Inter-Parliamentary Union (Data as of 1 January 2020); Report of the UN Secretary-General E/CN.6/2020/3

In June 2019, the Fortune 500 hit a milestone with the most women CEOs on record. While every gain is a win, the sum as a whole is a bleak picture: Out of the 500 chief executives leading the highest-grossing firms, just under 7 per cent are women.

When looking at the workforce as a whole, the gender gap in labour force participation among prime working age adults (25 to 54) has stagnated over the past 20 years. Improved education among women has done little to shift deeply entrenched occupational segregation in developed and developing countries. Women continue to carry out a disproportionate share of unpaid care and domestic work. In developing countries, that includes arduous tasks such as water collection, for which women and girls are responsible in 80 per cent of households that do not have access to water on the premises.

Source:  Fortune 500 (Data as of 1 June 2019); Catalyst ;  Report of the UN Secretary-General E/CN.6/2020/3

Culture and sciences

Bestowed annually to recognize intellectual achievement and academic, cultural and scientific advances, the Nobel Prize has been awarded to more than 900 individuals in the course of its history from 1901 to 2019. Only 53 of the winners have been women, 19 in the categories of physics, chemistry, and physiology or medicine. Marie Curie became the first female laureate in 1903, when she and her husband won a joint Prize for physics. Eight years later she was solely awarded the Chemistry Prize, making her the only woman in history to win the Nobel Prize twice. Although women have been behind a number of scientific discoveries throughout history, just 30 per cent of researchers worldwide and 35 per cent of all students enrolled in STEM-related fields of study are women.

Source:  The Nobel Foundation  (Data as of 2019);  Progress on the Sustainable Development Goals: The gender snapshot 2019 , UN Women

When it comes to equality of men and women in news media, progress has virtually ground to a halt. According to the largest study on the portrayal, participation and representation of women in the news media spanning 20 years and 114 countries, only 24 per cent of the persons heard, read about or seen in newspaper, television and radio news are women. A glass ceiling also exists for women news reporters in newspaper bylines and newscast reports, with 37 per cent of stories reported by women as of 2015, showing no change over the course of a decade. Despite the democratizing promise of digital media, women’s poor representation in traditional news media is also reflected in digital news, with women making up only 26 per cent of the people in Internet news stories and media news tweets. Only 4 per cent of traditional news and digital news stories clearly challenge gender stereotypes. Among other factors, stereotypes and the significant underrepresentation of women in the media play a significant role in shaping harmful attitudes of disrespect and violence towards women.

Source:  The Global Media Monitoring Project (Data as of 2015); Report of the UN Secretary-General E/CN.6/2020/3

Entertainment

Like other forms of media, film and television have a powerful influence in shaping cultural perceptions and attitudes towards gender and are key to shifting the narrative for the gender equality agenda. Yet, an analysis of popular films across 11 countries found, for example, that 31 per cent of all speaking characters were women and that only 23 per cent featured a female protagonist—a number that closely mirrored the percentage of women filmmakers (21 per cent). 

The gross underrepresentation of women in the film industry is also glaringly evident in critically acclaimed film awards: In the 92-year history of the Oscars, only five women have ever been nominated for the Best Director Award category; and one woman—Kathryn Bigelow—has ever won. And, Jane Campion remains the only woman director to have won the Cannes Film Festival’s top, most prestigious prize, the Palme d’Or, in its 72-year history. The only other women to have received the prize—but jointly—were actresses Adèle Exarchopoulos and Léa Seydoux with the movie's male director Abdellatif Kechiche. If a picture is worth a thousand words, the message is worth a million: If we are to shift stereotypical notions of gender and reflect women’s realities, we need more women in film, on-screen and off-screen. 

Source:  The Official Academy Awards® Database (Data as of 2020); A Brief History of the Palme d’Or, Cannes Film Festival (Data as of 2019)

Sports has the power to inspire change and break gender stereotypes—and women have been doing just that decade after decade, showing that they are just as capable, resilient and strong as men physically, but also strategically, as leaders and game changers (Generation Equality pro tip: Watch Billie Jean King’s history-altering tennis match Battle of the Sexes).

Today, women are far more visible in sports than ever before: The Tokyo 2020 Olympics is projected to have close to equal representation of women and men competing for the first time in its history. For comparison, only 22 women (2.2 per cent) out of a total of 997 athletes competed in the modern Olympics for the first time in 1900. Women and men will compete in almost all sports categories with an exception: Rhythmic gymnastics and artistic swimming are women’s-only events and Greco-Roman wrestling is a men's-only event—although women can compete in freestyle wrestling.

Despite progress, women still continue to be excluded in certain sports in parts of the world and are paid far less than men in wages and prize money globally. UN Women is working to level the playing field for women and girls, including through partnerships with the International Olympic Committee, and UN Women Goodwill Ambassador and all-time top scorer of the FIFA Women’s World Cup Marta Vieira da Silva. 

Source:  The International Olympic Committee (Data as of 2020); FIFA (Data as of 2019)

Culinary arts

Despite women being prescribed stereotypical roles in the kitchen at home, the upper echelons of the restaurant industry have remained relatively closed to female chefs. As detailed in the documentary A Fine Line , women must often overcome active discrimination and navigate a culture that both glorifies masculinity and tacitly condones harassment. Paired with long, unpredictable and inflexible working hours, unfriendly family and childcare policies and lower salaries, women face enormous challenges when entering the restaurant business. The numbers match the story: Today, just under 4 per cent of chefs with three Michelin stars (the highest rating you can get) from the prominent restaurant guide are women. 

Source:  Michelin (Data as of 2019)

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Feminist Perspectives on Sex and Gender

Feminism is said to be the movement to end women’s oppression (hooks 2000, 26). One possible way to understand ‘woman’ in this claim is to take it as a sex term: ‘woman’ picks out human females and being a human female depends on various biological and anatomical features (like genitalia). Historically many feminists have understood ‘woman’ differently: not as a sex term, but as a gender term that depends on social and cultural factors (like social position). In so doing, they distinguished sex (being female or male) from gender (being a woman or a man), although most ordinary language users appear to treat the two interchangeably. In feminist philosophy, this distinction has generated a lively debate. Central questions include: What does it mean for gender to be distinct from sex, if anything at all? How should we understand the claim that gender depends on social and/or cultural factors? What does it mean to be gendered woman, man, or genderqueer? This entry outlines and discusses distinctly feminist debates on sex and gender considering both historical and more contemporary positions.

1.1 Biological determinism

1.2 gender terminology, 2.1 gender socialisation, 2.2 gender as feminine and masculine personality, 2.3 gender as feminine and masculine sexuality, 3.1.1 particularity argument, 3.1.2 normativity argument, 3.2 is sex classification solely a matter of biology, 3.3 are sex and gender distinct, 3.4 is the sex/gender distinction useful, 4.1.1 gendered social series, 4.1.2 resemblance nominalism, 4.2.1 social subordination and gender, 4.2.2 gender uniessentialism, 4.2.3 gender as positionality, 5. beyond the binary, 6. conclusion, other internet resources, related entries, 1. the sex/gender distinction..

The terms ‘sex’ and ‘gender’ mean different things to different feminist theorists and neither are easy or straightforward to characterise. Sketching out some feminist history of the terms provides a helpful starting point.

Most people ordinarily seem to think that sex and gender are coextensive: women are human females, men are human males. Many feminists have historically disagreed and have endorsed the sex/ gender distinction. Provisionally: ‘sex’ denotes human females and males depending on biological features (chromosomes, sex organs, hormones and other physical features); ‘gender’ denotes women and men depending on social factors (social role, position, behaviour or identity). The main feminist motivation for making this distinction was to counter biological determinism or the view that biology is destiny.

A typical example of a biological determinist view is that of Geddes and Thompson who, in 1889, argued that social, psychological and behavioural traits were caused by metabolic state. Women supposedly conserve energy (being ‘anabolic’) and this makes them passive, conservative, sluggish, stable and uninterested in politics. Men expend their surplus energy (being ‘katabolic’) and this makes them eager, energetic, passionate, variable and, thereby, interested in political and social matters. These biological ‘facts’ about metabolic states were used not only to explain behavioural differences between women and men but also to justify what our social and political arrangements ought to be. More specifically, they were used to argue for withholding from women political rights accorded to men because (according to Geddes and Thompson) “what was decided among the prehistoric Protozoa cannot be annulled by Act of Parliament” (quoted from Moi 1999, 18). It would be inappropriate to grant women political rights, as they are simply not suited to have those rights; it would also be futile since women (due to their biology) would simply not be interested in exercising their political rights. To counter this kind of biological determinism, feminists have argued that behavioural and psychological differences have social, rather than biological, causes. For instance, Simone de Beauvoir famously claimed that one is not born, but rather becomes a woman, and that “social discrimination produces in women moral and intellectual effects so profound that they appear to be caused by nature” (Beauvoir 1972 [original 1949], 18; for more, see the entry on Simone de Beauvoir ). Commonly observed behavioural traits associated with women and men, then, are not caused by anatomy or chromosomes. Rather, they are culturally learned or acquired.

Although biological determinism of the kind endorsed by Geddes and Thompson is nowadays uncommon, the idea that behavioural and psychological differences between women and men have biological causes has not disappeared. In the 1970s, sex differences were used to argue that women should not become airline pilots since they will be hormonally unstable once a month and, therefore, unable to perform their duties as well as men (Rogers 1999, 11). More recently, differences in male and female brains have been said to explain behavioural differences; in particular, the anatomy of corpus callosum, a bundle of nerves that connects the right and left cerebral hemispheres, is thought to be responsible for various psychological and behavioural differences. For instance, in 1992, a Time magazine article surveyed then prominent biological explanations of differences between women and men claiming that women’s thicker corpus callosums could explain what ‘women’s intuition’ is based on and impair women’s ability to perform some specialised visual-spatial skills, like reading maps (Gorman 1992). Anne Fausto-Sterling has questioned the idea that differences in corpus callosums cause behavioural and psychological differences. First, the corpus callosum is a highly variable piece of anatomy; as a result, generalisations about its size, shape and thickness that hold for women and men in general should be viewed with caution. Second, differences in adult human corpus callosums are not found in infants; this may suggest that physical brain differences actually develop as responses to differential treatment. Third, given that visual-spatial skills (like map reading) can be improved by practice, even if women and men’s corpus callosums differ, this does not make the resulting behavioural differences immutable. (Fausto-Sterling 2000b, chapter 5).

In order to distinguish biological differences from social/psychological ones and to talk about the latter, feminists appropriated the term ‘gender’. Psychologists writing on transsexuality were the first to employ gender terminology in this sense. Until the 1960s, ‘gender’ was often used to refer to masculine and feminine words, like le and la in French. However, in order to explain why some people felt that they were ‘trapped in the wrong bodies’, the psychologist Robert Stoller (1968) began using the terms ‘sex’ to pick out biological traits and ‘gender’ to pick out the amount of femininity and masculinity a person exhibited. Although (by and large) a person’s sex and gender complemented each other, separating out these terms seemed to make theoretical sense allowing Stoller to explain the phenomenon of transsexuality: transsexuals’ sex and gender simply don’t match.

Along with psychologists like Stoller, feminists found it useful to distinguish sex and gender. This enabled them to argue that many differences between women and men were socially produced and, therefore, changeable. Gayle Rubin (for instance) uses the phrase ‘sex/gender system’ in order to describe “a set of arrangements by which the biological raw material of human sex and procreation is shaped by human, social intervention” (1975, 165). Rubin employed this system to articulate that “part of social life which is the locus of the oppression of women” (1975, 159) describing gender as the “socially imposed division of the sexes” (1975, 179). Rubin’s thought was that although biological differences are fixed, gender differences are the oppressive results of social interventions that dictate how women and men should behave. Women are oppressed as women and “by having to be women” (Rubin 1975, 204). However, since gender is social, it is thought to be mutable and alterable by political and social reform that would ultimately bring an end to women’s subordination. Feminism should aim to create a “genderless (though not sexless) society, in which one’s sexual anatomy is irrelevant to who one is, what one does, and with whom one makes love” (Rubin 1975, 204).

In some earlier interpretations, like Rubin’s, sex and gender were thought to complement one another. The slogan ‘Gender is the social interpretation of sex’ captures this view. Nicholson calls this ‘the coat-rack view’ of gender: our sexed bodies are like coat racks and “provide the site upon which gender [is] constructed” (1994, 81). Gender conceived of as masculinity and femininity is superimposed upon the ‘coat-rack’ of sex as each society imposes on sexed bodies their cultural conceptions of how males and females should behave. This socially constructs gender differences – or the amount of femininity/masculinity of a person – upon our sexed bodies. That is, according to this interpretation, all humans are either male or female; their sex is fixed. But cultures interpret sexed bodies differently and project different norms on those bodies thereby creating feminine and masculine persons. Distinguishing sex and gender, however, also enables the two to come apart: they are separable in that one can be sexed male and yet be gendered a woman, or vice versa (Haslanger 2000b; Stoljar 1995).

So, this group of feminist arguments against biological determinism suggested that gender differences result from cultural practices and social expectations. Nowadays it is more common to denote this by saying that gender is socially constructed. This means that genders (women and men) and gendered traits (like being nurturing or ambitious) are the “intended or unintended product[s] of a social practice” (Haslanger 1995, 97). But which social practices construct gender, what social construction is and what being of a certain gender amounts to are major feminist controversies. There is no consensus on these issues. (See the entry on intersections between analytic and continental feminism for more on different ways to understand gender.)

2. Gender as socially constructed

One way to interpret Beauvoir’s claim that one is not born but rather becomes a woman is to take it as a claim about gender socialisation: females become women through a process whereby they acquire feminine traits and learn feminine behaviour. Masculinity and femininity are thought to be products of nurture or how individuals are brought up. They are causally constructed (Haslanger 1995, 98): social forces either have a causal role in bringing gendered individuals into existence or (to some substantial sense) shape the way we are qua women and men. And the mechanism of construction is social learning. For instance, Kate Millett takes gender differences to have “essentially cultural, rather than biological bases” that result from differential treatment (1971, 28–9). For her, gender is “the sum total of the parents’, the peers’, and the culture’s notions of what is appropriate to each gender by way of temperament, character, interests, status, worth, gesture, and expression” (Millett 1971, 31). Feminine and masculine gender-norms, however, are problematic in that gendered behaviour conveniently fits with and reinforces women’s subordination so that women are socialised into subordinate social roles: they learn to be passive, ignorant, docile, emotional helpmeets for men (Millett 1971, 26). However, since these roles are simply learned, we can create more equal societies by ‘unlearning’ social roles. That is, feminists should aim to diminish the influence of socialisation.

Social learning theorists hold that a huge array of different influences socialise us as women and men. This being the case, it is extremely difficult to counter gender socialisation. For instance, parents often unconsciously treat their female and male children differently. When parents have been asked to describe their 24- hour old infants, they have done so using gender-stereotypic language: boys are describes as strong, alert and coordinated and girls as tiny, soft and delicate. Parents’ treatment of their infants further reflects these descriptions whether they are aware of this or not (Renzetti & Curran 1992, 32). Some socialisation is more overt: children are often dressed in gender stereotypical clothes and colours (boys are dressed in blue, girls in pink) and parents tend to buy their children gender stereotypical toys. They also (intentionally or not) tend to reinforce certain ‘appropriate’ behaviours. While the precise form of gender socialization has changed since the onset of second-wave feminism, even today girls are discouraged from playing sports like football or from playing ‘rough and tumble’ games and are more likely than boys to be given dolls or cooking toys to play with; boys are told not to ‘cry like a baby’ and are more likely to be given masculine toys like trucks and guns (for more, see Kimmel 2000, 122–126). [ 1 ]

According to social learning theorists, children are also influenced by what they observe in the world around them. This, again, makes countering gender socialisation difficult. For one, children’s books have portrayed males and females in blatantly stereotypical ways: for instance, males as adventurers and leaders, and females as helpers and followers. One way to address gender stereotyping in children’s books has been to portray females in independent roles and males as non-aggressive and nurturing (Renzetti & Curran 1992, 35). Some publishers have attempted an alternative approach by making their characters, for instance, gender-neutral animals or genderless imaginary creatures (like TV’s Teletubbies). However, parents reading books with gender-neutral or genderless characters often undermine the publishers’ efforts by reading them to their children in ways that depict the characters as either feminine or masculine. According to Renzetti and Curran, parents labelled the overwhelming majority of gender-neutral characters masculine whereas those characters that fit feminine gender stereotypes (for instance, by being helpful and caring) were labelled feminine (1992, 35). Socialising influences like these are still thought to send implicit messages regarding how females and males should act and are expected to act shaping us into feminine and masculine persons.

Nancy Chodorow (1978; 1995) has criticised social learning theory as too simplistic to explain gender differences (see also Deaux & Major 1990; Gatens 1996). Instead, she holds that gender is a matter of having feminine and masculine personalities that develop in early infancy as responses to prevalent parenting practices. In particular, gendered personalities develop because women tend to be the primary caretakers of small children. Chodorow holds that because mothers (or other prominent females) tend to care for infants, infant male and female psychic development differs. Crudely put: the mother-daughter relationship differs from the mother-son relationship because mothers are more likely to identify with their daughters than their sons. This unconsciously prompts the mother to encourage her son to psychologically individuate himself from her thereby prompting him to develop well defined and rigid ego boundaries. However, the mother unconsciously discourages the daughter from individuating herself thereby prompting the daughter to develop flexible and blurry ego boundaries. Childhood gender socialisation further builds on and reinforces these unconsciously developed ego boundaries finally producing feminine and masculine persons (1995, 202–206). This perspective has its roots in Freudian psychoanalytic theory, although Chodorow’s approach differs in many ways from Freud’s.

Gendered personalities are supposedly manifested in common gender stereotypical behaviour. Take emotional dependency. Women are stereotypically more emotional and emotionally dependent upon others around them, supposedly finding it difficult to distinguish their own interests and wellbeing from the interests and wellbeing of their children and partners. This is said to be because of their blurry and (somewhat) confused ego boundaries: women find it hard to distinguish their own needs from the needs of those around them because they cannot sufficiently individuate themselves from those close to them. By contrast, men are stereotypically emotionally detached, preferring a career where dispassionate and distanced thinking are virtues. These traits are said to result from men’s well-defined ego boundaries that enable them to prioritise their own needs and interests sometimes at the expense of others’ needs and interests.

Chodorow thinks that these gender differences should and can be changed. Feminine and masculine personalities play a crucial role in women’s oppression since they make females overly attentive to the needs of others and males emotionally deficient. In order to correct the situation, both male and female parents should be equally involved in parenting (Chodorow 1995, 214). This would help in ensuring that children develop sufficiently individuated senses of selves without becoming overly detached, which in turn helps to eradicate common gender stereotypical behaviours.

Catharine MacKinnon develops her theory of gender as a theory of sexuality. Very roughly: the social meaning of sex (gender) is created by sexual objectification of women whereby women are viewed and treated as objects for satisfying men’s desires (MacKinnon 1989). Masculinity is defined as sexual dominance, femininity as sexual submissiveness: genders are “created through the eroticization of dominance and submission. The man/woman difference and the dominance/submission dynamic define each other. This is the social meaning of sex” (MacKinnon 1989, 113). For MacKinnon, gender is constitutively constructed : in defining genders (or masculinity and femininity) we must make reference to social factors (see Haslanger 1995, 98). In particular, we must make reference to the position one occupies in the sexualised dominance/submission dynamic: men occupy the sexually dominant position, women the sexually submissive one. As a result, genders are by definition hierarchical and this hierarchy is fundamentally tied to sexualised power relations. The notion of ‘gender equality’, then, does not make sense to MacKinnon. If sexuality ceased to be a manifestation of dominance, hierarchical genders (that are defined in terms of sexuality) would cease to exist.

So, gender difference for MacKinnon is not a matter of having a particular psychological orientation or behavioural pattern; rather, it is a function of sexuality that is hierarchal in patriarchal societies. This is not to say that men are naturally disposed to sexually objectify women or that women are naturally submissive. Instead, male and female sexualities are socially conditioned: men have been conditioned to find women’s subordination sexy and women have been conditioned to find a particular male version of female sexuality as erotic – one in which it is erotic to be sexually submissive. For MacKinnon, both female and male sexual desires are defined from a male point of view that is conditioned by pornography (MacKinnon 1989, chapter 7). Bluntly put: pornography portrays a false picture of ‘what women want’ suggesting that women in actual fact are and want to be submissive. This conditions men’s sexuality so that they view women’s submission as sexy. And male dominance enforces this male version of sexuality onto women, sometimes by force. MacKinnon’s thought is not that male dominance is a result of social learning (see 2.1.); rather, socialization is an expression of power. That is, socialized differences in masculine and feminine traits, behaviour, and roles are not responsible for power inequalities. Females and males (roughly put) are socialised differently because there are underlying power inequalities. As MacKinnon puts it, ‘dominance’ (power relations) is prior to ‘difference’ (traits, behaviour and roles) (see, MacKinnon 1989, chapter 12). MacKinnon, then, sees legal restrictions on pornography as paramount to ending women’s subordinate status that stems from their gender.

3. Problems with the sex/gender distinction

3.1 is gender uniform.

The positions outlined above share an underlying metaphysical perspective on gender: gender realism . [ 2 ] That is, women as a group are assumed to share some characteristic feature, experience, common condition or criterion that defines their gender and the possession of which makes some individuals women (as opposed to, say, men). All women are thought to differ from all men in this respect (or respects). For example, MacKinnon thought that being treated in sexually objectifying ways is the common condition that defines women’s gender and what women as women share. All women differ from all men in this respect. Further, pointing out females who are not sexually objectified does not provide a counterexample to MacKinnon’s view. Being sexually objectified is constitutive of being a woman; a female who escapes sexual objectification, then, would not count as a woman.

One may want to critique the three accounts outlined by rejecting the particular details of each account. (For instance, see Spelman [1988, chapter 4] for a critique of the details of Chodorow’s view.) A more thoroughgoing critique has been levelled at the general metaphysical perspective of gender realism that underlies these positions. It has come under sustained attack on two grounds: first, that it fails to take into account racial, cultural and class differences between women (particularity argument); second, that it posits a normative ideal of womanhood (normativity argument).

Elizabeth Spelman (1988) has influentially argued against gender realism with her particularity argument. Roughly: gender realists mistakenly assume that gender is constructed independently of race, class, ethnicity and nationality. If gender were separable from, for example, race and class in this manner, all women would experience womanhood in the same way. And this is clearly false. For instance, Harris (1993) and Stone (2007) criticise MacKinnon’s view, that sexual objectification is the common condition that defines women’s gender, for failing to take into account differences in women’s backgrounds that shape their sexuality. The history of racist oppression illustrates that during slavery black women were ‘hypersexualised’ and thought to be always sexually available whereas white women were thought to be pure and sexually virtuous. In fact, the rape of a black woman was thought to be impossible (Harris 1993). So, (the argument goes) sexual objectification cannot serve as the common condition for womanhood since it varies considerably depending on one’s race and class. [ 3 ]

For Spelman, the perspective of ‘white solipsism’ underlies gender realists’ mistake. They assumed that all women share some “golden nugget of womanness” (Spelman 1988, 159) and that the features constitutive of such a nugget are the same for all women regardless of their particular cultural backgrounds. Next, white Western middle-class feminists accounted for the shared features simply by reflecting on the cultural features that condition their gender as women thus supposing that “the womanness underneath the Black woman’s skin is a white woman’s, and deep down inside the Latina woman is an Anglo woman waiting to burst through an obscuring cultural shroud” (Spelman 1988, 13). In so doing, Spelman claims, white middle-class Western feminists passed off their particular view of gender as “a metaphysical truth” (1988, 180) thereby privileging some women while marginalising others. In failing to see the importance of race and class in gender construction, white middle-class Western feminists conflated “the condition of one group of women with the condition of all” (Spelman 1988, 3).

Betty Friedan’s (1963) well-known work is a case in point of white solipsism. [ 4 ] Friedan saw domesticity as the main vehicle of gender oppression and called upon women in general to find jobs outside the home. But she failed to realize that women from less privileged backgrounds, often poor and non-white, already worked outside the home to support their families. Friedan’s suggestion, then, was applicable only to a particular sub-group of women (white middle-class Western housewives). But it was mistakenly taken to apply to all women’s lives — a mistake that was generated by Friedan’s failure to take women’s racial and class differences into account (hooks 2000, 1–3).

Spelman further holds that since social conditioning creates femininity and societies (and sub-groups) that condition it differ from one another, femininity must be differently conditioned in different societies. For her, “females become not simply women but particular kinds of women” (Spelman 1988, 113): white working-class women, black middle-class women, poor Jewish women, wealthy aristocratic European women, and so on.

This line of thought has been extremely influential in feminist philosophy. For instance, Young holds that Spelman has definitively shown that gender realism is untenable (1997, 13). Mikkola (2006) argues that this isn’t so. The arguments Spelman makes do not undermine the idea that there is some characteristic feature, experience, common condition or criterion that defines women’s gender; they simply point out that some particular ways of cashing out what defines womanhood are misguided. So, although Spelman is right to reject those accounts that falsely take the feature that conditions white middle-class Western feminists’ gender to condition women’s gender in general, this leaves open the possibility that women qua women do share something that defines their gender. (See also Haslanger [2000a] for a discussion of why gender realism is not necessarily untenable, and Stoljar [2011] for a discussion of Mikkola’s critique of Spelman.)

Judith Butler critiques the sex/gender distinction on two grounds. They critique gender realism with their normativity argument (1999 [original 1990], chapter 1); they also hold that the sex/gender distinction is unintelligible (this will be discussed in section 3.3.). Butler’s normativity argument is not straightforwardly directed at the metaphysical perspective of gender realism, but rather at its political counterpart: identity politics. This is a form of political mobilization based on membership in some group (e.g. racial, ethnic, cultural, gender) and group membership is thought to be delimited by some common experiences, conditions or features that define the group (Heyes 2000, 58; see also the entry on Identity Politics ). Feminist identity politics, then, presupposes gender realism in that feminist politics is said to be mobilized around women as a group (or category) where membership in this group is fixed by some condition, experience or feature that women supposedly share and that defines their gender.

Butler’s normativity argument makes two claims. The first is akin to Spelman’s particularity argument: unitary gender notions fail to take differences amongst women into account thus failing to recognise “the multiplicity of cultural, social, and political intersections in which the concrete array of ‘women’ are constructed” (Butler 1999, 19–20). In their attempt to undercut biologically deterministic ways of defining what it means to be a woman, feminists inadvertently created new socially constructed accounts of supposedly shared femininity. Butler’s second claim is that such false gender realist accounts are normative. That is, in their attempt to fix feminism’s subject matter, feminists unwittingly defined the term ‘woman’ in a way that implies there is some correct way to be gendered a woman (Butler 1999, 5). That the definition of the term ‘woman’ is fixed supposedly “operates as a policing force which generates and legitimizes certain practices, experiences, etc., and curtails and delegitimizes others” (Nicholson 1998, 293). Following this line of thought, one could say that, for instance, Chodorow’s view of gender suggests that ‘real’ women have feminine personalities and that these are the women feminism should be concerned about. If one does not exhibit a distinctly feminine personality, the implication is that one is not ‘really’ a member of women’s category nor does one properly qualify for feminist political representation.

Butler’s second claim is based on their view that“[i]dentity categories [like that of women] are never merely descriptive, but always normative, and as such, exclusionary” (Butler 1991, 160). That is, the mistake of those feminists Butler critiques was not that they provided the incorrect definition of ‘woman’. Rather, (the argument goes) their mistake was to attempt to define the term ‘woman’ at all. Butler’s view is that ‘woman’ can never be defined in a way that does not prescribe some “unspoken normative requirements” (like having a feminine personality) that women should conform to (Butler 1999, 9). Butler takes this to be a feature of terms like ‘woman’ that purport to pick out (what they call) ‘identity categories’. They seem to assume that ‘woman’ can never be used in a non-ideological way (Moi 1999, 43) and that it will always encode conditions that are not satisfied by everyone we think of as women. Some explanation for this comes from Butler’s view that all processes of drawing categorical distinctions involve evaluative and normative commitments; these in turn involve the exercise of power and reflect the conditions of those who are socially powerful (Witt 1995).

In order to better understand Butler’s critique, consider their account of gender performativity. For them, standard feminist accounts take gendered individuals to have some essential properties qua gendered individuals or a gender core by virtue of which one is either a man or a woman. This view assumes that women and men, qua women and men, are bearers of various essential and accidental attributes where the former secure gendered persons’ persistence through time as so gendered. But according to Butler this view is false: (i) there are no such essential properties, and (ii) gender is an illusion maintained by prevalent power structures. First, feminists are said to think that genders are socially constructed in that they have the following essential attributes (Butler 1999, 24): women are females with feminine behavioural traits, being heterosexuals whose desire is directed at men; men are males with masculine behavioural traits, being heterosexuals whose desire is directed at women. These are the attributes necessary for gendered individuals and those that enable women and men to persist through time as women and men. Individuals have “intelligible genders” (Butler 1999, 23) if they exhibit this sequence of traits in a coherent manner (where sexual desire follows from sexual orientation that in turn follows from feminine/ masculine behaviours thought to follow from biological sex). Social forces in general deem individuals who exhibit in coherent gender sequences (like lesbians) to be doing their gender ‘wrong’ and they actively discourage such sequencing of traits, for instance, via name-calling and overt homophobic discrimination. Think back to what was said above: having a certain conception of what women are like that mirrors the conditions of socially powerful (white, middle-class, heterosexual, Western) women functions to marginalize and police those who do not fit this conception.

These gender cores, supposedly encoding the above traits, however, are nothing more than illusions created by ideals and practices that seek to render gender uniform through heterosexism, the view that heterosexuality is natural and homosexuality is deviant (Butler 1999, 42). Gender cores are constructed as if they somehow naturally belong to women and men thereby creating gender dimorphism or the belief that one must be either a masculine male or a feminine female. But gender dimorphism only serves a heterosexist social order by implying that since women and men are sharply opposed, it is natural to sexually desire the opposite sex or gender.

Further, being feminine and desiring men (for instance) are standardly assumed to be expressions of one’s gender as a woman. Butler denies this and holds that gender is really performative. It is not “a stable identity or locus of agency from which various acts follow; rather, gender is … instituted … through a stylized repetition of [habitual] acts ” (Butler 1999, 179): through wearing certain gender-coded clothing, walking and sitting in certain gender-coded ways, styling one’s hair in gender-coded manner and so on. Gender is not something one is, it is something one does; it is a sequence of acts, a doing rather than a being. And repeatedly engaging in ‘feminising’ and ‘masculinising’ acts congeals gender thereby making people falsely think of gender as something they naturally are . Gender only comes into being through these gendering acts: a female who has sex with men does not express her gender as a woman. This activity (amongst others) makes her gendered a woman.

The constitutive acts that gender individuals create genders as “compelling illusion[s]” (Butler 1990, 271). Our gendered classification scheme is a strong pragmatic construction : social factors wholly determine our use of the scheme and the scheme fails to represent accurately any ‘facts of the matter’ (Haslanger 1995, 100). People think that there are true and real genders, and those deemed to be doing their gender ‘wrong’ are not socially sanctioned. But, genders are true and real only to the extent that they are performed (Butler 1990, 278–9). It does not make sense, then, to say of a male-to-female trans person that s/he is really a man who only appears to be a woman. Instead, males dressing up and acting in ways that are associated with femininity “show that [as Butler suggests] ‘being’ feminine is just a matter of doing certain activities” (Stone 2007, 64). As a result, the trans person’s gender is just as real or true as anyone else’s who is a ‘traditionally’ feminine female or masculine male (Butler 1990, 278). [ 5 ] Without heterosexism that compels people to engage in certain gendering acts, there would not be any genders at all. And ultimately the aim should be to abolish norms that compel people to act in these gendering ways.

For Butler, given that gender is performative, the appropriate response to feminist identity politics involves two things. First, feminists should understand ‘woman’ as open-ended and “a term in process, a becoming, a constructing that cannot rightfully be said to originate or end … it is open to intervention and resignification” (Butler 1999, 43). That is, feminists should not try to define ‘woman’ at all. Second, the category of women “ought not to be the foundation of feminist politics” (Butler 1999, 9). Rather, feminists should focus on providing an account of how power functions and shapes our understandings of womanhood not only in the society at large but also within the feminist movement.

Many people, including many feminists, have ordinarily taken sex ascriptions to be solely a matter of biology with no social or cultural dimension. It is commonplace to think that there are only two sexes and that biological sex classifications are utterly unproblematic. By contrast, some feminists have argued that sex classifications are not unproblematic and that they are not solely a matter of biology. In order to make sense of this, it is helpful to distinguish object- and idea-construction (see Haslanger 2003b for more): social forces can be said to construct certain kinds of objects (e.g. sexed bodies or gendered individuals) and certain kinds of ideas (e.g. sex or gender concepts). First, take the object-construction of sexed bodies. Secondary sex characteristics, or the physiological and biological features commonly associated with males and females, are affected by social practices. In some societies, females’ lower social status has meant that they have been fed less and so, the lack of nutrition has had the effect of making them smaller in size (Jaggar 1983, 37). Uniformity in muscular shape, size and strength within sex categories is not caused entirely by biological factors, but depends heavily on exercise opportunities: if males and females were allowed the same exercise opportunities and equal encouragement to exercise, it is thought that bodily dimorphism would diminish (Fausto-Sterling 1993a, 218). A number of medical phenomena involving bones (like osteoporosis) have social causes directly related to expectations about gender, women’s diet and their exercise opportunities (Fausto-Sterling 2005). These examples suggest that physiological features thought to be sex-specific traits not affected by social and cultural factors are, after all, to some extent products of social conditioning. Social conditioning, then, shapes our biology.

Second, take the idea-construction of sex concepts. Our concept of sex is said to be a product of social forces in the sense that what counts as sex is shaped by social meanings. Standardly, those with XX-chromosomes, ovaries that produce large egg cells, female genitalia, a relatively high proportion of ‘female’ hormones, and other secondary sex characteristics (relatively small body size, less body hair) count as biologically female. Those with XY-chromosomes, testes that produce small sperm cells, male genitalia, a relatively high proportion of ‘male’ hormones and other secondary sex traits (relatively large body size, significant amounts of body hair) count as male. This understanding is fairly recent. The prevalent scientific view from Ancient Greeks until the late 18 th century, did not consider female and male sexes to be distinct categories with specific traits; instead, a ‘one-sex model’ held that males and females were members of the same sex category. Females’ genitals were thought to be the same as males’ but simply directed inside the body; ovaries and testes (for instance) were referred to by the same term and whether the term referred to the former or the latter was made clear by the context (Laqueur 1990, 4). It was not until the late 1700s that scientists began to think of female and male anatomies as radically different moving away from the ‘one-sex model’ of a single sex spectrum to the (nowadays prevalent) ‘two-sex model’ of sexual dimorphism. (For an alternative view, see King 2013.)

Fausto-Sterling has argued that this ‘two-sex model’ isn’t straightforward either (1993b; 2000a; 2000b). Based on a meta-study of empirical medical research, she estimates that 1.7% of population fail to neatly fall within the usual sex classifications possessing various combinations of different sex characteristics (Fausto-Sterling 2000a, 20). In her earlier work, she claimed that intersex individuals make up (at least) three further sex classes: ‘herms’ who possess one testis and one ovary; ‘merms’ who possess testes, some aspects of female genitalia but no ovaries; and ‘ferms’ who have ovaries, some aspects of male genitalia but no testes (Fausto-Sterling 1993b, 21). (In her [2000a], Fausto-Sterling notes that these labels were put forward tongue–in–cheek.) Recognition of intersex people suggests that feminists (and society at large) are wrong to think that humans are either female or male.

To illustrate further the idea-construction of sex, consider the case of the athlete Maria Patiño. Patiño has female genitalia, has always considered herself to be female and was considered so by others. However, she was discovered to have XY chromosomes and was barred from competing in women’s sports (Fausto-Sterling 2000b, 1–3). Patiño’s genitalia were at odds with her chromosomes and the latter were taken to determine her sex. Patiño successfully fought to be recognised as a female athlete arguing that her chromosomes alone were not sufficient to not make her female. Intersex people, like Patiño, illustrate that our understandings of sex differ and suggest that there is no immediately obvious way to settle what sex amounts to purely biologically or scientifically. Deciding what sex is involves evaluative judgements that are influenced by social factors.

Insofar as our cultural conceptions affect our understandings of sex, feminists must be much more careful about sex classifications and rethink what sex amounts to (Stone 2007, chapter 1). More specifically, intersex people illustrate that sex traits associated with females and males need not always go together and that individuals can have some mixture of these traits. This suggests to Stone that sex is a cluster concept: it is sufficient to satisfy enough of the sex features that tend to cluster together in order to count as being of a particular sex. But, one need not satisfy all of those features or some arbitrarily chosen supposedly necessary sex feature, like chromosomes (Stone 2007, 44). This makes sex a matter of degree and sex classifications should take place on a spectrum: one can be more or less female/male but there is no sharp distinction between the two. Further, intersex people (along with trans people) are located at the centre of the sex spectrum and in many cases their sex will be indeterminate (Stone 2007).

More recently, Ayala and Vasilyeva (2015) have argued for an inclusive and extended conception of sex: just as certain tools can be seen to extend our minds beyond the limits of our brains (e.g. white canes), other tools (like dildos) can extend our sex beyond our bodily boundaries. This view aims to motivate the idea that what counts as sex should not be determined by looking inwards at genitalia or other anatomical features. In a different vein, Ásta (2018) argues that sex is a conferred social property. This follows her more general conferralist framework to analyse all social properties: properties that are conferred by others thereby generating a social status that consists in contextually specific constraints and enablements on individual behaviour. The general schema for conferred properties is as follows (Ásta 2018, 8):

Conferred property: what property is conferred. Who: who the subjects are. What: what attitude, state, or action of the subjects matter. When: under what conditions the conferral takes place. Base property: what the subjects are attempting to track (consciously or not), if anything.

With being of a certain sex (e.g. male, female) in mind, Ásta holds that it is a conferred property that merely aims to track physical features. Hence sex is a social – or in fact, an institutional – property rather than a natural one. The schema for sex goes as follows (72):

Conferred property: being female, male. Who: legal authorities, drawing on the expert opinion of doctors, other medical personnel. What: “the recording of a sex in official documents ... The judgment of the doctors (and others) as to what sex role might be the most fitting, given the biological characteristics present.” When: at birth or after surgery/ hormonal treatment. Base property: “the aim is to track as many sex-stereotypical characteristics as possible, and doctors perform surgery in cases where that might help bring the physical characteristics more in line with the stereotype of male and female.”

This (among other things) offers a debunking analysis of sex: it may appear to be a natural property, but on the conferralist analysis is better understood as a conferred legal status. Ásta holds that gender too is a conferred property, but contra the discussion in the following section, she does not think that this collapses the distinction between sex and gender: sex and gender are differently conferred albeit both satisfying the general schema noted above. Nonetheless, on the conferralist framework what underlies both sex and gender is the idea of social construction as social significance: sex-stereotypical characteristics are taken to be socially significant context specifically, whereby they become the basis for conferring sex onto individuals and this brings with it various constraints and enablements on individuals and their behaviour. This fits object- and idea-constructions introduced above, although offers a different general framework to analyse the matter at hand.

In addition to arguing against identity politics and for gender performativity, Butler holds that distinguishing biological sex from social gender is unintelligible. For them, both are socially constructed:

If the immutable character of sex is contested, perhaps this construct called ‘sex’ is as culturally constructed as gender; indeed, perhaps it was always already gender, with the consequence that the distinction between sex and gender turns out to be no distinction at all. (Butler 1999, 10–11)

(Butler is not alone in claiming that there are no tenable distinctions between nature/culture, biology/construction and sex/gender. See also: Antony 1998; Gatens 1996; Grosz 1994; Prokhovnik 1999.) Butler makes two different claims in the passage cited: that sex is a social construction, and that sex is gender. To unpack their view, consider the two claims in turn. First, the idea that sex is a social construct, for Butler, boils down to the view that our sexed bodies are also performative and, so, they have “no ontological status apart from the various acts which constitute [their] reality” (1999, 173). Prima facie , this implausibly implies that female and male bodies do not have independent existence and that if gendering activities ceased, so would physical bodies. This is not Butler’s claim; rather, their position is that bodies viewed as the material foundations on which gender is constructed, are themselves constructed as if they provide such material foundations (Butler 1993). Cultural conceptions about gender figure in “the very apparatus of production whereby sexes themselves are established” (Butler 1999, 11).

For Butler, sexed bodies never exist outside social meanings and how we understand gender shapes how we understand sex (1999, 139). Sexed bodies are not empty matter on which gender is constructed and sex categories are not picked out on the basis of objective features of the world. Instead, our sexed bodies are themselves discursively constructed : they are the way they are, at least to a substantial extent, because of what is attributed to sexed bodies and how they are classified (for discursive construction, see Haslanger 1995, 99). Sex assignment (calling someone female or male) is normative (Butler 1993, 1). [ 6 ] When the doctor calls a newly born infant a girl or a boy, s/he is not making a descriptive claim, but a normative one. In fact, the doctor is performing an illocutionary speech act (see the entry on Speech Acts ). In effect, the doctor’s utterance makes infants into girls or boys. We, then, engage in activities that make it seem as if sexes naturally come in two and that being female or male is an objective feature of the world, rather than being a consequence of certain constitutive acts (that is, rather than being performative). And this is what Butler means in saying that physical bodies never exist outside cultural and social meanings, and that sex is as socially constructed as gender. They do not deny that physical bodies exist. But, they take our understanding of this existence to be a product of social conditioning: social conditioning makes the existence of physical bodies intelligible to us by discursively constructing sexed bodies through certain constitutive acts. (For a helpful introduction to Butler’s views, see Salih 2002.)

For Butler, sex assignment is always in some sense oppressive. Again, this appears to be because of Butler’s general suspicion of classification: sex classification can never be merely descriptive but always has a normative element reflecting evaluative claims of those who are powerful. Conducting a feminist genealogy of the body (or examining why sexed bodies are thought to come naturally as female and male), then, should ground feminist practice (Butler 1993, 28–9). Feminists should examine and uncover ways in which social construction and certain acts that constitute sex shape our understandings of sexed bodies, what kinds of meanings bodies acquire and which practices and illocutionary speech acts ‘make’ our bodies into sexes. Doing so enables feminists to identity how sexed bodies are socially constructed in order to resist such construction.

However, given what was said above, it is far from obvious what we should make of Butler’s claim that sex “was always already gender” (1999, 11). Stone (2007) takes this to mean that sex is gender but goes on to question it arguing that the social construction of both sex and gender does not make sex identical to gender. According to Stone, it would be more accurate for Butler to say that claims about sex imply gender norms. That is, many claims about sex traits (like ‘females are physically weaker than males’) actually carry implications about how women and men are expected to behave. To some extent the claim describes certain facts. But, it also implies that females are not expected to do much heavy lifting and that they would probably not be good at it. So, claims about sex are not identical to claims about gender; rather, they imply claims about gender norms (Stone 2007, 70).

Some feminists hold that the sex/gender distinction is not useful. For a start, it is thought to reflect politically problematic dualistic thinking that undercuts feminist aims: the distinction is taken to reflect and replicate androcentric oppositions between (for instance) mind/body, culture/nature and reason/emotion that have been used to justify women’s oppression (e.g. Grosz 1994; Prokhovnik 1999). The thought is that in oppositions like these, one term is always superior to the other and that the devalued term is usually associated with women (Lloyd 1993). For instance, human subjectivity and agency are identified with the mind but since women are usually identified with their bodies, they are devalued as human subjects and agents. The opposition between mind and body is said to further map on to other distinctions, like reason/emotion, culture/nature, rational/irrational, where one side of each distinction is devalued (one’s bodily features are usually valued less that one’s mind, rationality is usually valued more than irrationality) and women are associated with the devalued terms: they are thought to be closer to bodily features and nature than men, to be irrational, emotional and so on. This is said to be evident (for instance) in job interviews. Men are treated as gender-neutral persons and not asked whether they are planning to take time off to have a family. By contrast, that women face such queries illustrates that they are associated more closely than men with bodily features to do with procreation (Prokhovnik 1999, 126). The opposition between mind and body, then, is thought to map onto the opposition between men and women.

Now, the mind/body dualism is also said to map onto the sex/gender distinction (Grosz 1994; Prokhovnik 1999). The idea is that gender maps onto mind, sex onto body. Although not used by those endorsing this view, the basic idea can be summed by the slogan ‘Gender is between the ears, sex is between the legs’: the implication is that, while sex is immutable, gender is something individuals have control over – it is something we can alter and change through individual choices. However, since women are said to be more closely associated with biological features (and so, to map onto the body side of the mind/body distinction) and men are treated as gender-neutral persons (mapping onto the mind side), the implication is that “man equals gender, which is associated with mind and choice, freedom from body, autonomy, and with the public real; while woman equals sex, associated with the body, reproduction, ‘natural’ rhythms and the private realm” (Prokhovnik 1999, 103). This is said to render the sex/gender distinction inherently repressive and to drain it of any potential for emancipation: rather than facilitating gender role choice for women, it “actually functions to reinforce their association with body, sex, and involuntary ‘natural’ rhythms” (Prokhovnik 1999, 103). Contrary to what feminists like Rubin argued, the sex/gender distinction cannot be used as a theoretical tool that dissociates conceptions of womanhood from biological and reproductive features.

Moi has further argued that the sex/gender distinction is useless given certain theoretical goals (1999, chapter 1). This is not to say that it is utterly worthless; according to Moi, the sex/gender distinction worked well to show that the historically prevalent biological determinism was false. However, for her, the distinction does no useful work “when it comes to producing a good theory of subjectivity” (1999, 6) and “a concrete, historical understanding of what it means to be a woman (or a man) in a given society” (1999, 4–5). That is, the 1960s distinction understood sex as fixed by biology without any cultural or historical dimensions. This understanding, however, ignores lived experiences and embodiment as aspects of womanhood (and manhood) by separating sex from gender and insisting that womanhood is to do with the latter. Rather, embodiment must be included in one’s theory that tries to figure out what it is to be a woman (or a man).

Mikkola (2011) argues that the sex/gender distinction, which underlies views like Rubin’s and MacKinnon’s, has certain unintuitive and undesirable ontological commitments that render the distinction politically unhelpful. First, claiming that gender is socially constructed implies that the existence of women and men is a mind-dependent matter. This suggests that we can do away with women and men simply by altering some social practices, conventions or conditions on which gender depends (whatever those are). However, ordinary social agents find this unintuitive given that (ordinarily) sex and gender are not distinguished. Second, claiming that gender is a product of oppressive social forces suggests that doing away with women and men should be feminism’s political goal. But this harbours ontologically undesirable commitments since many ordinary social agents view their gender to be a source of positive value. So, feminism seems to want to do away with something that should not be done away with, which is unlikely to motivate social agents to act in ways that aim at gender justice. Given these problems, Mikkola argues that feminists should give up the distinction on practical political grounds.

Tomas Bogardus (2020) has argued in an even more radical sense against the sex/gender distinction: as things stand, he holds, feminist philosophers have merely assumed and asserted that the distinction exists, instead of having offered good arguments for the distinction. In other words, feminist philosophers allegedly have yet to offer good reasons to think that ‘woman’ does not simply pick out adult human females. Alex Byrne (2020) argues in a similar vein: the term ‘woman’ does not pick out a social kind as feminist philosophers have “assumed”. Instead, “women are adult human females–nothing more, and nothing less” (2020, 3801). Byrne offers six considerations to ground this AHF (adult, human, female) conception.

• It reproduces the dictionary definition of ‘woman’.
• One would expect English to have a word that picks out the category adult human female, and ‘woman’ is the only candidate.
• AHF explains how we sometimes know that an individual is a woman, despite knowing nothing else relevant about her other than the fact that she is an adult human female.
• AHF stands or falls with the analogous thesis for girls, which can be supported independently.
• AHF predicts the correct verdict in cases of gender role reversal.
• AHF is supported by the fact that ‘woman’ and ‘female’ are often appropriately used as stylistic variants of each other, even in hyperintensional contexts.

Robin Dembroff (2021) responds to Byrne and highlights various problems with Byrne’s argument. First, framing: Byrne assumes from the start that gender terms like ‘woman’ have a single invariant meaning thereby failing to discuss the possibility of terms like ‘woman’ having multiple meanings – something that is a familiar claim made by feminist theorists from various disciplines. Moreover, Byrne (according to Dembroff) assumes without argument that there is a single, universal category of woman – again, something that has been extensively discussed and critiqued by feminist philosophers and theorists. Second, Byrne’s conception of the ‘dominant’ meaning of woman is said to be cherry-picked and it ignores a wealth of contexts outside of philosophy (like the media and the law) where ‘woman’ has a meaning other than AHF . Third, Byrne’s own distinction between biological and social categories fails to establish what he intended to establish: namely, that ‘woman’ picks out a biological rather than a social kind. Hence, Dembroff holds, Byrne’s case fails by its own lights. Byrne (2021) responds to Dembroff’s critique.

Others such as ‘gender critical feminists’ also hold views about the sex/gender distinction in a spirit similar to Bogardus and Byrne. For example, Holly Lawford-Smith (2021) takes the prevalent sex/gender distinction, where ‘female’/‘male’ are used as sex terms and ‘woman’/’man’ as gender terms, not to be helpful. Instead, she takes all of these to be sex terms and holds that (the norms of) femininity/masculinity refer to gender normativity. Because much of the gender critical feminists’ discussion that philosophers have engaged in has taken place in social media, public fora, and other sources outside academic philosophy, this entry will not focus on these discussions.

4. Women as a group

The various critiques of the sex/gender distinction have called into question the viability of the category women . Feminism is the movement to end the oppression women as a group face. But, how should the category of women be understood if feminists accept the above arguments that gender construction is not uniform, that a sharp distinction between biological sex and social gender is false or (at least) not useful, and that various features associated with women play a role in what it is to be a woman, none of which are individually necessary and jointly sufficient (like a variety of social roles, positions, behaviours, traits, bodily features and experiences)? Feminists must be able to address cultural and social differences in gender construction if feminism is to be a genuinely inclusive movement and be careful not to posit commonalities that mask important ways in which women qua women differ. These concerns (among others) have generated a situation where (as Linda Alcoff puts it) feminists aim to speak and make political demands in the name of women, at the same time rejecting the idea that there is a unified category of women (2006, 152). If feminist critiques of the category women are successful, then what (if anything) binds women together, what is it to be a woman, and what kinds of demands can feminists make on behalf of women?

Many have found the fragmentation of the category of women problematic for political reasons (e.g. Alcoff 2006; Bach 2012; Benhabib 1992; Frye 1996; Haslanger 2000b; Heyes 2000; Martin 1994; Mikkola 2007; Stoljar 1995; Stone 2004; Tanesini 1996; Young 1997; Zack 2005). For instance, Young holds that accounts like Spelman’s reduce the category of women to a gerrymandered collection of individuals with nothing to bind them together (1997, 20). Black women differ from white women but members of both groups also differ from one another with respect to nationality, ethnicity, class, sexual orientation and economic position; that is, wealthy white women differ from working-class white women due to their economic and class positions. These sub-groups are themselves diverse: for instance, some working-class white women in Northern Ireland are starkly divided along religious lines. So if we accept Spelman’s position, we risk ending up with individual women and nothing to bind them together. And this is problematic: in order to respond to oppression of women in general, feminists must understand them as a category in some sense. Young writes that without doing so “it is not possible to conceptualize oppression as a systematic, structured, institutional process” (1997, 17). Some, then, take the articulation of an inclusive category of women to be the prerequisite for effective feminist politics and a rich literature has emerged that aims to conceptualise women as a group or a collective (e.g. Alcoff 2006; Ásta 2011; Frye 1996; 2011; Haslanger 2000b; Heyes 2000; Stoljar 1995, 2011; Young 1997; Zack 2005). Articulations of this category can be divided into those that are: (a) gender nominalist — positions that deny there is something women qua women share and that seek to unify women’s social kind by appealing to something external to women; and (b) gender realist — positions that take there to be something women qua women share (although these realist positions differ significantly from those outlined in Section 2). Below we will review some influential gender nominalist and gender realist positions. Before doing so, it is worth noting that not everyone is convinced that attempts to articulate an inclusive category of women can succeed or that worries about what it is to be a woman are in need of being resolved. Mikkola (2016) argues that feminist politics need not rely on overcoming (what she calls) the ‘gender controversy’: that feminists must settle the meaning of gender concepts and articulate a way to ground women’s social kind membership. As she sees it, disputes about ‘what it is to be a woman’ have become theoretically bankrupt and intractable, which has generated an analytical impasse that looks unsurpassable. Instead, Mikkola argues for giving up the quest, which in any case in her view poses no serious political obstacles.

Elizabeth Barnes (2020) responds to the need to offer an inclusive conception of gender somewhat differently, although she endorses the need for feminism to be inclusive particularly of trans people. Barnes holds that typically philosophical theories of gender aim to offer an account of what it is to be a woman (or man, genderqueer, etc.), where such an account is presumed to provide necessary and sufficient conditions for being a woman or an account of our gender terms’ extensions. But, she holds, it is a mistake to expect our theories of gender to do so. For Barnes, a project that offers a metaphysics of gender “should be understood as the project of theorizing what it is —if anything— about the social world that ultimately explains gender” (2020, 706). This project is not equivalent to one that aims to define gender terms or elucidate the application conditions for natural language gender terms though.

4.1 Gender nominalism

Iris Young argues that unless there is “some sense in which ‘woman’ is the name of a social collective [that feminism represents], there is nothing specific to feminist politics” (1997, 13). In order to make the category women intelligible, she argues that women make up a series: a particular kind of social collective “whose members are unified passively by the objects their actions are oriented around and/or by the objectified results of the material effects of the actions of the other” (Young 1997, 23). A series is distinct from a group in that, whereas members of groups are thought to self-consciously share certain goals, projects, traits and/ or self-conceptions, members of series pursue their own individual ends without necessarily having anything at all in common. Young holds that women are not bound together by a shared feature or experience (or set of features and experiences) since she takes Spelman’s particularity argument to have established definitely that no such feature exists (1997, 13; see also: Frye 1996; Heyes 2000). Instead, women’s category is unified by certain practico-inert realities or the ways in which women’s lives and their actions are oriented around certain objects and everyday realities (Young 1997, 23–4). For example, bus commuters make up a series unified through their individual actions being organised around the same practico-inert objects of the bus and the practice of public transport. Women make up a series unified through women’s lives and actions being organised around certain practico-inert objects and realities that position them as women .

Young identifies two broad groups of such practico-inert objects and realities. First, phenomena associated with female bodies (physical facts), biological processes that take place in female bodies (menstruation, pregnancy, childbirth) and social rules associated with these biological processes (social rules of menstruation, for instance). Second, gender-coded objects and practices: pronouns, verbal and visual representations of gender, gender-coded artefacts and social spaces, clothes, cosmetics, tools and furniture. So, women make up a series since their lives and actions are organised around female bodies and certain gender-coded objects. Their series is bound together passively and the unity is “not one that arises from the individuals called women” (Young 1997, 32).

Although Young’s proposal purports to be a response to Spelman’s worries, Stone has questioned whether it is, after all, susceptible to the particularity argument: ultimately, on Young’s view, something women as women share (their practico-inert realities) binds them together (Stone 2004).

Natalie Stoljar holds that unless the category of women is unified, feminist action on behalf of women cannot be justified (1995, 282). Stoljar too is persuaded by the thought that women qua women do not share anything unitary. This prompts her to argue for resemblance nominalism. This is the view that a certain kind of resemblance relation holds between entities of a particular type (for more on resemblance nominalism, see Armstrong 1989, 39–58). Stoljar is not alone in arguing for resemblance relations to make sense of women as a category; others have also done so, usually appealing to Wittgenstein’s ‘family resemblance’ relations (Alcoff 1988; Green & Radford Curry 1991; Heyes 2000; Munro 2006). Stoljar relies more on Price’s resemblance nominalism whereby x is a member of some type F only if x resembles some paradigm or exemplar of F sufficiently closely (Price 1953, 20). For instance, the type of red entities is unified by some chosen red paradigms so that only those entities that sufficiently resemble the paradigms count as red. The type (or category) of women, then, is unified by some chosen woman paradigms so that those who sufficiently resemble the woman paradigms count as women (Stoljar 1995, 284).

Semantic considerations about the concept woman suggest to Stoljar that resemblance nominalism should be endorsed (Stoljar 2000, 28). It seems unlikely that the concept is applied on the basis of some single social feature all and only women possess. By contrast, woman is a cluster concept and our attributions of womanhood pick out “different arrangements of features in different individuals” (Stoljar 2000, 27). More specifically, they pick out the following clusters of features: (a) Female sex; (b) Phenomenological features: menstruation, female sexual experience, child-birth, breast-feeding, fear of walking on the streets at night or fear of rape; (c) Certain roles: wearing typically female clothing, being oppressed on the basis of one’s sex or undertaking care-work; (d) Gender attribution: “calling oneself a woman, being called a woman” (Stoljar 1995, 283–4). For Stoljar, attributions of womanhood are to do with a variety of traits and experiences: those that feminists have historically termed ‘gender traits’ (like social, behavioural, psychological traits) and those termed ‘sex traits’. Nonetheless, she holds that since the concept woman applies to (at least some) trans persons, one can be a woman without being female (Stoljar 1995, 282).

The cluster concept woman does not, however, straightforwardly provide the criterion for picking out the category of women. Rather, the four clusters of features that the concept picks out help single out woman paradigms that in turn help single out the category of women. First, any individual who possesses a feature from at least three of the four clusters mentioned will count as an exemplar of the category. For instance, an African-American with primary and secondary female sex characteristics, who describes herself as a woman and is oppressed on the basis of her sex, along with a white European hermaphrodite brought up ‘as a girl’, who engages in female roles and has female phenomenological features despite lacking female sex characteristics, will count as woman paradigms (Stoljar 1995, 284). [ 7 ] Second, any individual who resembles “any of the paradigms sufficiently closely (on Price’s account, as closely as [the paradigms] resemble each other) will be a member of the resemblance class ‘woman’” (Stoljar 1995, 284). That is, what delimits membership in the category of women is that one resembles sufficiently a woman paradigm.

4.2 Neo-gender realism

In a series of articles collected in her 2012 book, Sally Haslanger argues for a way to define the concept woman that is politically useful, serving as a tool in feminist fights against sexism, and that shows woman to be a social (not a biological) notion. More specifically, Haslanger argues that gender is a matter of occupying either a subordinate or a privileged social position. In some articles, Haslanger is arguing for a revisionary analysis of the concept woman (2000b; 2003a; 2003b). Elsewhere she suggests that her analysis may not be that revisionary after all (2005; 2006). Consider the former argument first. Haslanger’s analysis is, in her terms, ameliorative: it aims to elucidate which gender concepts best help feminists achieve their legitimate purposes thereby elucidating those concepts feminists should be using (Haslanger 2000b, 33). [ 8 ] Now, feminists need gender terminology in order to fight sexist injustices (Haslanger 2000b, 36). In particular, they need gender terms to identify, explain and talk about persistent social inequalities between males and females. Haslanger’s analysis of gender begins with the recognition that females and males differ in two respects: physically and in their social positions. Societies in general tend to “privilege individuals with male bodies” (Haslanger 2000b, 38) so that the social positions they subsequently occupy are better than the social positions of those with female bodies. And this generates persistent sexist injustices. With this in mind, Haslanger specifies how she understands genders:

S is a woman iff [by definition] S is systematically subordinated along some dimension (economic, political, legal, social, etc.), and S is ‘marked’ as a target for this treatment by observed or imagined bodily features presumed to be evidence of a female’s biological role in reproduction.

S is a man iff [by definition] S is systematically privileged along some dimension (economic, political, legal, social, etc.), and S is ‘marked’ as a target for this treatment by observed or imagined bodily features presumed to be evidence of a male’s biological role in reproduction. (2003a, 6–7)

These are constitutive of being a woman and a man: what makes calling S a woman apt, is that S is oppressed on sex-marked grounds; what makes calling S a man apt, is that S is privileged on sex-marked grounds.

Haslanger’s ameliorative analysis is counterintuitive in that females who are not sex-marked for oppression, do not count as women. At least arguably, the Queen of England is not oppressed on sex-marked grounds and so, would not count as a woman on Haslanger’s definition. And, similarly, all males who are not privileged would not count as men. This might suggest that Haslanger’s analysis should be rejected in that it does not capture what language users have in mind when applying gender terms. However, Haslanger argues that this is not a reason to reject the definitions, which she takes to be revisionary: they are not meant to capture our intuitive gender terms. In response, Mikkola (2009) has argued that revisionary analyses of gender concepts, like Haslanger’s, are both politically unhelpful and philosophically unnecessary.

Note also that Haslanger’s proposal is eliminativist: gender justice would eradicate gender, since it would abolish those sexist social structures responsible for sex-marked oppression and privilege. If sexist oppression were to cease, women and men would no longer exist (although there would still be males and females). Not all feminists endorse such an eliminativist view though. Stone holds that Haslanger does not leave any room for positively revaluing what it is to be a woman: since Haslanger defines woman in terms of subordination,

any woman who challenges her subordinate status must by definition be challenging her status as a woman, even if she does not intend to … positive change to our gender norms would involve getting rid of the (necessarily subordinate) feminine gender. (Stone 2007, 160)

But according to Stone this is not only undesirable – one should be able to challenge subordination without having to challenge one’s status as a woman. It is also false: “because norms of femininity can be and constantly are being revised, women can be women without thereby being subordinate” (Stone 2007, 162; Mikkola [2016] too argues that Haslanger’s eliminativism is troublesome).

Theodore Bach holds that Haslanger’s eliminativism is undesirable on other grounds, and that Haslanger’s position faces another more serious problem. Feminism faces the following worries (among others):

Representation problem : “if there is no real group of ‘women’, then it is incoherent to make moral claims and advance political policies on behalf of women” (Bach 2012, 234). Commonality problems : (1) There is no feature that all women cross-culturally and transhistorically share. (2) Delimiting women’s social kind with the help of some essential property privileges those who possess it, and marginalizes those who do not (Bach 2012, 235).

According to Bach, Haslanger’s strategy to resolve these problems appeals to ‘social objectivism’. First, we define women “according to a suitably abstract relational property” (Bach 2012, 236), which avoids the commonality problems. Second, Haslanger employs “an ontologically thin notion of ‘objectivity’” (Bach 2012, 236) that answers the representation problem. Haslanger’s solution (Bach holds) is specifically to argue that women make up an objective type because women are objectively similar to one another, and not simply classified together given our background conceptual schemes. Bach claims though that Haslanger’s account is not objective enough, and we should on political grounds “provide a stronger ontological characterization of the genders men and women according to which they are natural kinds with explanatory essences” (Bach 2012, 238). He thus proposes that women make up a natural kind with a historical essence:

The essential property of women, in virtue of which an individual is a member of the kind ‘women,’ is participation in a lineage of women. In order to exemplify this relational property, an individual must be a reproduction of ancestral women, in which case she must have undergone the ontogenetic processes through which a historical gender system replicates women. (Bach 2012, 271)

In short, one is not a woman due to shared surface properties with other women (like occupying a subordinate social position). Rather, one is a woman because one has the right history: one has undergone the ubiquitous ontogenetic process of gender socialization. Thinking about gender in this way supposedly provides a stronger kind unity than Haslanger’s that simply appeals to shared surface properties.

Not everyone agrees; Mikkola (2020) argues that Bach’s metaphysical picture has internal tensions that render it puzzling and that Bach’s metaphysics does not provide good responses to the commonality and presentation problems. The historically essentialist view also has anti-trans implications. After all, trans women who have not undergone female gender socialization won’t count as women on his view (Mikkola [2016, 2020] develops this line of critique in more detail). More worryingly, trans women will count as men contrary to their self-identification. Both Bettcher (2013) and Jenkins (2016) consider the importance of gender self-identification. Bettcher argues that there is more than one ‘correct’ way to understand womanhood: at the very least, the dominant (mainstream), and the resistant (trans) conceptions. Dominant views like that of Bach’s tend to erase trans people’s experiences and to marginalize trans women within feminist movements. Rather than trans women having to defend their self-identifying claims, these claims should be taken at face value right from the start. And so, Bettcher holds, “in analyzing the meaning of terms such as ‘woman,’ it is inappropriate to dismiss alternative ways in which those terms are actually used in trans subcultures; such usage needs to be taken into consideration as part of the analysis” (2013, 235).

Specifically with Haslanger in mind and in a similar vein, Jenkins (2016) discusses how Haslanger’s revisionary approach unduly excludes some trans women from women’s social kind. On Jenkins’s view, Haslanger’s ameliorative methodology in fact yields more than one satisfying target concept: one that “corresponds to Haslanger’s proposed concept and captures the sense of gender as an imposed social class”; another that “captures the sense of gender as a lived identity” (Jenkins 2016, 397). The latter of these allows us to include trans women into women’s social kind, who on Haslanger’s social class approach to gender would inappropriately have been excluded. (See Andler 2017 for the view that Jenkins’s purportedly inclusive conception of gender is still not fully inclusive. Jenkins 2018 responds to this charge and develops the notion of gender identity still further.)

In addition to her revisionary argument, Haslanger has suggested that her ameliorative analysis of woman may not be as revisionary as it first seems (2005, 2006). Although successful in their reference fixing, ordinary language users do not always know precisely what they are talking about. Our language use may be skewed by oppressive ideologies that can “mislead us about the content of our own thoughts” (Haslanger 2005, 12). Although her gender terminology is not intuitive, this could simply be because oppressive ideologies mislead us about the meanings of our gender terms. Our everyday gender terminology might mean something utterly different from what we think it means; and we could be entirely ignorant of this. Perhaps Haslanger’s analysis, then, has captured our everyday gender vocabulary revealing to us the terms that we actually employ: we may be applying ‘woman’ in our everyday language on the basis of sex-marked subordination whether we take ourselves to be doing so or not. If this is so, Haslanger’s gender terminology is not radically revisionist.

Saul (2006) argues that, despite it being possible that we unknowingly apply ‘woman’ on the basis of social subordination, it is extremely difficult to show that this is the case. This would require showing that the gender terminology we in fact employ is Haslanger’s proposed gender terminology. But discovering the grounds on which we apply everyday gender terms is extremely difficult precisely because they are applied in various and idiosyncratic ways (Saul 2006, 129). Haslanger, then, needs to do more in order to show that her analysis is non-revisionary.

Charlotte Witt (2011a; 2011b) argues for a particular sort of gender essentialism, which Witt terms ‘uniessentialism’. Her motivation and starting point is the following: many ordinary social agents report gender being essential to them and claim that they would be a different person were they of a different sex/gender. Uniessentialism attempts to understand and articulate this. However, Witt’s work departs in important respects from the earlier (so-called) essentialist or gender realist positions discussed in Section 2: Witt does not posit some essential property of womanhood of the kind discussed above, which failed to take women’s differences into account. Further, uniessentialism differs significantly from those position developed in response to the problem of how we should conceive of women’s social kind. It is not about solving the standard dispute between gender nominalists and gender realists, or about articulating some supposedly shared property that binds women together and provides a theoretical ground for feminist political solidarity. Rather, uniessentialism aims to make good the widely held belief that gender is constitutive of who we are. [ 9 ]

Uniessentialism is a sort of individual essentialism. Traditionally philosophers distinguish between kind and individual essentialisms: the former examines what binds members of a kind together and what do all members of some kind have in common qua members of that kind. The latter asks: what makes an individual the individual it is. We can further distinguish two sorts of individual essentialisms: Kripkean identity essentialism and Aristotelian uniessentialism. The former asks: what makes an individual that individual? The latter, however, asks a slightly different question: what explains the unity of individuals? What explains that an individual entity exists over and above the sum total of its constituent parts? (The standard feminist debate over gender nominalism and gender realism has largely been about kind essentialism. Being about individual essentialism, Witt’s uniessentialism departs in an important way from the standard debate.) From the two individual essentialisms, Witt endorses the Aristotelian one. On this view, certain functional essences have a unifying role: these essences are responsible for the fact that material parts constitute a new individual, rather than just a lump of stuff or a collection of particles. Witt’s example is of a house: the essential house-functional property (what the entity is for, what its purpose is) unifies the different material parts of a house so that there is a house, and not just a collection of house-constituting particles (2011a, 6). Gender (being a woman/a man) functions in a similar fashion and provides “the principle of normative unity” that organizes, unifies and determines the roles of social individuals (Witt 2011a, 73). Due to this, gender is a uniessential property of social individuals.

It is important to clarify the notions of gender and social individuality that Witt employs. First, gender is a social position that “cluster[s] around the engendering function … women conceive and bear … men beget” (Witt 2011a, 40). These are women and men’s socially mediated reproductive functions (Witt 2011a, 29) and they differ from the biological function of reproduction, which roughly corresponds to sex on the standard sex/gender distinction. Witt writes: “to be a woman is to be recognized to have a particular function in engendering, to be a man is to be recognized to have a different function in engendering” (2011a, 39). Second, Witt distinguishes persons (those who possess self-consciousness), human beings (those who are biologically human) and social individuals (those who occupy social positions synchronically and diachronically). These ontological categories are not equivalent in that they possess different persistence and identity conditions. Social individuals are bound by social normativity, human beings by biological normativity. These normativities differ in two respects: first, social norms differ from one culture to the next whereas biological norms do not; second, unlike biological normativity, social normativity requires “the recognition by others that an agent is both responsive to and evaluable under a social norm” (Witt 2011a, 19). Thus, being a social individual is not equivalent to being a human being. Further, Witt takes personhood to be defined in terms of intrinsic psychological states of self-awareness and self-consciousness. However, social individuality is defined in terms of the extrinsic feature of occupying a social position, which depends for its existence on a social world. So, the two are not equivalent: personhood is essentially about intrinsic features and could exist without a social world, whereas social individuality is essentially about extrinsic features that could not exist without a social world.

Witt’s gender essentialist argument crucially pertains to social individuals , not to persons or human beings: saying that persons or human beings are gendered would be a category mistake. But why is gender essential to social individuals? For Witt, social individuals are those who occupy positions in social reality. Further, “social positions have norms or social roles associated with them; a social role is what an individual who occupies a given social position is responsive to and evaluable under” (Witt 2011a, 59). However, qua social individuals, we occupy multiple social positions at once and over time: we can be women, mothers, immigrants, sisters, academics, wives, community organisers and team-sport coaches synchronically and diachronically. Now, the issue for Witt is what unifies these positions so that a social individual is constituted. After all, a bundle of social position occupancies does not make for an individual (just as a bundle of properties like being white , cube-shaped and sweet do not make for a sugar cube). For Witt, this unifying role is undertaken by gender (being a woman or a man): it is

a pervasive and fundamental social position that unifies and determines all other social positions both synchronically and diachronically. It unifies them not physically, but by providing a principle of normative unity. (2011a, 19–20)

By ‘normative unity’, Witt means the following: given our social roles and social position occupancies, we are responsive to various sets of social norms. These norms are “complex patterns of behaviour and practices that constitute what one ought to do in a situation given one’s social position(s) and one’s social context” (Witt 2011a, 82). The sets of norms can conflict: the norms of motherhood can (and do) conflict with the norms of being an academic philosopher. However, in order for this conflict to exist, the norms must be binding on a single social individual. Witt, then, asks: what explains the existence and unity of the social individual who is subject to conflicting social norms? The answer is gender.

Gender is not just a social role that unifies social individuals. Witt takes it to be the social role — as she puts it, it is the mega social role that unifies social agents. First, gender is a mega social role if it satisfies two conditions (and Witt claims that it does): (1) if it provides the principle of synchronic and diachronic unity of social individuals, and (2) if it inflects and defines a broad range of other social roles. Gender satisfies the first in usually being a life-long social position: a social individual persists just as long as their gendered social position persists. Further, Witt maintains, trans people are not counterexamples to this claim: transitioning entails that the old social individual has ceased to exist and a new one has come into being. And this is consistent with the same person persisting and undergoing social individual change via transitioning. Gender satisfies the second condition too. It inflects other social roles, like being a parent or a professional. The expectations attached to these social roles differ depending on the agent’s gender, since gender imposes different social norms to govern the execution of the further social roles. Now, gender — as opposed to some other social category, like race — is not just a mega social role; it is the unifying mega social role. Cross-cultural and trans-historical considerations support this view. Witt claims that patriarchy is a social universal (2011a, 98). By contrast, racial categorisation varies historically and cross-culturally, and racial oppression is not a universal feature of human cultures. Thus, gender has a better claim to being the social role that is uniessential to social individuals. This account of gender essentialism not only explains social agents’ connectedness to their gender, but it also provides a helpful way to conceive of women’s agency — something that is central to feminist politics.

Linda Alcoff holds that feminism faces an identity crisis: the category of women is feminism’s starting point, but various critiques about gender have fragmented the category and it is not clear how feminists should understand what it is to be a woman (2006, chapter 5). In response, Alcoff develops an account of gender as positionality whereby “gender is, among other things, a position one occupies and from which one can act politically” (2006, 148). In particular, she takes one’s social position to foster the development of specifically gendered identities (or self-conceptions): “The very subjectivity (or subjective experience of being a woman) and the very identity of women are constituted by women’s position” (Alcoff 2006, 148). Alcoff holds that there is an objective basis for distinguishing individuals on the grounds of (actual or expected) reproductive roles:

Women and men are differentiated by virtue of their different relationship of possibility to biological reproduction, with biological reproduction referring to conceiving, giving birth, and breast-feeding, involving one’s body . (Alcoff 2006, 172, italics in original)

The thought is that those standardly classified as biologically female, although they may not actually be able to reproduce, will encounter “a different set of practices, expectations, and feelings in regard to reproduction” than those standardly classified as male (Alcoff 2006, 172). Further, this differential relation to the possibility of reproduction is used as the basis for many cultural and social phenomena that position women and men: it can be

the basis of a variety of social segregations, it can engender the development of differential forms of embodiment experienced throughout life, and it can generate a wide variety of affective responses, from pride, delight, shame, guilt, regret, or great relief from having successfully avoided reproduction. (Alcoff 2006, 172)

Reproduction, then, is an objective basis for distinguishing individuals that takes on a cultural dimension in that it positions women and men differently: depending on the kind of body one has, one’s lived experience will differ. And this fosters the construction of gendered social identities: one’s role in reproduction helps configure how one is socially positioned and this conditions the development of specifically gendered social identities.

Since women are socially positioned in various different contexts, “there is no gender essence all women share” (Alcoff 2006, 147–8). Nonetheless, Alcoff acknowledges that her account is akin to the original 1960s sex/gender distinction insofar as sex difference (understood in terms of the objective division of reproductive labour) provides the foundation for certain cultural arrangements (the development of a gendered social identity). But, with the benefit of hindsight

we can see that maintaining a distinction between the objective category of sexed identity and the varied and culturally contingent practices of gender does not presume an absolute distinction of the old-fashioned sort between culture and a reified nature. (Alcoff 2006, 175)

That is, her view avoids the implausible claim that sex is exclusively to do with nature and gender with culture. Rather, the distinction on the basis of reproductive possibilities shapes and is shaped by the sorts of cultural and social phenomena (like varieties of social segregation) these possibilities gives rise to. For instance, technological interventions can alter sex differences illustrating that this is the case (Alcoff 2006, 175). Women’s specifically gendered social identities that are constituted by their context dependent positions, then, provide the starting point for feminist politics.

Recently Robin Dembroff (2020) has argued that existing metaphysical accounts of gender fail to address non-binary gender identities. This generates two concerns. First, metaphysical accounts of gender (like the ones outlined in previous sections) are insufficient for capturing those who reject binary gender categorisation where people are either men or women. In so doing, these accounts are not satisfying as explanations of gender understood in a more expansive sense that goes beyond the binary. Second, the failure to understand non-binary gender identities contributes to a form of epistemic injustice called ‘hermeneutical injustice’: it feeds into a collective failure to comprehend and analyse concepts and practices that undergird non-binary classification schemes, thereby impeding on one’s ability to fully understand themselves. To overcome these problems, Dembroff suggests an account of genderqueer that they call ‘critical gender kind’:

a kind whose members collectively destabilize one or more elements of dominant gender ideology. Genderqueer, on my proposed model, is a category whose members collectively destabilize the binary axis, or the idea that the only possible genders are the exclusive and exhaustive kinds men and women. (2020, 2)

Note that Dembroff’s position is not to be confused with ‘gender critical feminist’ positions like those noted above, which are critical of the prevalent feminist focus on gender, as opposed to sex, kinds. Dembroff understands genderqueer as a gender kind, but one that is critical of dominant binary understandings of gender.

Dembroff identifies two modes of destabilising the gender binary: principled and existential. Principled destabilising “stems from or otherwise expresses individuals’ social or political commitments regarding gender norms, practices, and structures”, while existential destabilising “stems from or otherwise expresses individuals’ felt or desired gender roles, embodiment, and/or categorization” (2020, 13). These modes are not mutually exclusive, and they can help us understand the difference between allies and members of genderqueer kinds: “While both resist dominant gender ideology, members of [genderqueer] kinds resist (at least in part) due to felt or desired gender categorization that deviates from dominant expectations, norms, and assumptions” (2020, 14). These modes of destabilisation also enable us to formulate an understanding of non-critical gender kinds that binary understandings of women and men’s kinds exemplify. Dembroff defines these kinds as follows:

For a given kind X , X is a non-critical gender kind relative to a given society iff X ’s members collectively restabilize one or more elements of the dominant gender ideology in that society. (2020, 14)

Dembroff’s understanding of critical and non-critical gender kinds importantly makes gender kind membership something more and other than a mere psychological phenomenon. To engage in collectively destabilising or restabilising dominant gender normativity and ideology, we need more than mere attitudes or mental states – resisting or maintaining such normativity requires action as well. In so doing, Dembroff puts their position forward as an alternative to two existing internalist positions about gender. First, to Jennifer McKitrick’s (2015) view whereby gender is dispositional: in a context where someone is disposed to behave in ways that would be taken by others to be indicative of (e.g.) womanhood, the person has a woman’s gender identity. Second, to Jenkin’s (2016, 2018) position that takes an individual’s gender identity to be dependent on which gender-specific norms the person experiences as being relevant to them. On this view, someone is a woman if the person experiences norms associated with women to be relevant to the person in the particular social context that they are in. Neither of these positions well-captures non-binary identities, Dembroff argues, which motivates the account of genderqueer identities as critical gender kinds.

As Dembroff acknowledges, substantive philosophical work on non-binary gender identities is still developing. However, it is important to note that analytic philosophers are beginning to engage in gender metaphysics that goes beyond the binary.

This entry first looked at feminist objections to biological determinism and the claim that gender is socially constructed. Next, it examined feminist critiques of prevalent understandings of gender and sex, and the distinction itself. In response to these concerns, the entry looked at how a unified women’s category could be articulated for feminist political purposes. This illustrated that gender metaphysics — or what it is to be a woman or a man or a genderqueer person — is still very much a live issue. And although contemporary feminist philosophical debates have questioned some of the tenets and details of the original 1960s sex/gender distinction, most still hold onto the view that gender is about social factors and that it is (in some sense) distinct from biological sex. The jury is still out on what the best, the most useful, or (even) the correct definition of gender is.

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Functionalist Perspective considers that society consists of various parts, which are inter-related and inter-dependent for the maintenance of society. Accordingly, a functionalist feminist theory looks into the functions of gender inequalities in terms of division of labor that is essential for the functioning of the social system.

Gaze , also known as look, refers to how viewers look at images of people in any visual medium and to the gaze of those depicted in visual texts.

Ideology is a system of values, beliefs, ideas that determine how power relations are organized within a society. It also implies the exercise of symbolic power through which ideas are used to justify and legitimize the interests of the dominant groups in society.

Male gaze refers to the voyeuristic way in which men look at women.

Patriarchy is a social system in which men are predominant in every aspect of the social sphere, and women are largely excluded from it.

Postmodernism is a broad social...

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113 Gender Roles Essay Topics & Examples

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• Gender roles in the Wind in the Willows For instance, in the case where both the mole and the rat make comments to the toad that are full of women critics.
• Gender Roles in Antigone Essay This will be seen through an analysis of the other characters in the play and the values of ancient Greeks. Indeed this central character appears to be at odds with the inclinations of the other […]
• Changing Gender Roles Between Boys and Girls In the twenty-first Century, girls have greatly stepped up and assumed some of the roles that were considered to be boy’s while boys have done the same leading to an interchange of roles.
• Gender Roles in “Bridge to Terabithia” by Paterson The theme of gender roles is consistently present in the novel, starting with character origins and becoming the central concept as they mature to defy archetypal perceptions of feminine and masculine expectations in order to […]
• Gender Roles in the 19th Century Society: Charlotte Gilman’s The Yellow Wallpaper However, the narrator’s developing madness can also act as the symbolical depiction of the effects of the men’s dominance on women and the female suppression in the 19th-century society.”The Yellow Wallpaper” was first published in […]
• The Concepts of Gender Roles and Sexuality by John Money and Judith Butler These categories of feminists are united in the belief of existence of many children and little sex. This paper explains the concepts and ideologies relating to gender roles and sexuality.as advocated by John Money and […]
• Conflict of Gender Roles in Munro’s “Boys and Girls” Munro’s “Boys and Girls” is a story about a puzzled girl who struggles to find the balance between the battles of her inner female-housewife side, like her mother, and a boyish character who likes to […]
• Gender Roles Set in Stone: Prehistoric and Ancient Work of Arts In the prehistoric and ancient works of art, the representation of women and men reveals a massive imbalance in gender equity that favors men over women.
• Athena and Gender Roles in Greek Mythology According to Eicher and Roach-Higgins, the elements of her dress were important because they immediately communicated specific ideas about her character that was as contradictory as the physical gender of the birthing parent.”In appropriating the […]
• Ideology of Gender Roles In the world of literature, ideology has played a vital role in depicting the condition of the society. In this scenario, Kingston reveals that the men out-live their roles in the society, and they are […]
• Gender Roles in “The Glass Menagerie” by Tennessee Williams In the play The Glass Menagerie, Tennessee Williams has written the story of the Wingfield family that lived in St Louis during the 1940s.
• Gender Roles in Society One might think that a child is born with the idea of how to behave in relation to gender while in the real sense; it is the cultivation of the society that moulds people to […]
• Gender Roles and Stereotyping in Education Teachers should be trained to give clear and useful instruction to students on the issue of gender roles in modern society.
• Women’s Gender Roles in American Literature The stories written by Constance Woolson Fenimore, Mary Wilkins Freeman, and Jaqueline Bishop highlight the harmful gender roles and discrimination that still remains a major topic for disputes and illustrate the fate of oppressed women.
• Discussing Gender Roles in the Interaction Perspective It is the purpose of this issue to discuss the concept of gender roles using the sociological perspective of symbolic interaction.
• Culture and History: Gender Roles Over the Past 50 or So Years It is not that there were no women in the workforce; it was just that she had to choose one over the other, juggling the two was quite rare and unheard of.
• Biology and Gender Roles in Society Thus, it may be more convenient for society to justify the imposition of certain gender roles on men and women using biology-related arguments, which, in reality, are more related to culture and social development.
• Gender Roles and Family Systems in Hispanic Culture In the Hispanic culture, amarianismo’ and amachismo’ are the terms used to determine the various behavioral expectations among the family members.
• Gender Roles in South Korean Laws and Society At the same time, all custody is traditionally granted to husbands and fathers in a case of a divorce” though the anxiety about the high divorce rate and the nasty endings of relationships is more […]
• Gender Roles Inversion: The Madonna Phenomenon At the same time partial narrowing of the gender gap in the context of economic participation did not lead to the equality of men and women in the field of their occupations.
• Gender Roles in Brady’s and Theroux’s Works In the satire “Being a Man” by Paul Theroux, the author demonstrates to readers the essence of how a particular manifestation of masculinity is extolled in American society.
• Aspects of Gender Roles and Identity The breadth of her practice in transgender issues suggests that every choice Bowers makes is ethical, requiring her to be respectful and highly responsible.
• Changing Gender Roles in Families Over Time The division of labor and traditional gender roles in the family usually consists of men doing the work while women take care of the children, other relatives, and housekeeping.
• Gender Roles, Expectations, and Discrimination Despite Isaac being the calmest boy in the school, he had a crush on Grace, a beautiful girl in the school who was from a wealthy family.
• Gender Roles in Social Constructionism The reality, in the view of sociologists, is a social attitude in connection with which a personality is formed that adapts to the requirements of the world.
• Gender Roles and Stereotypes in Straightlaced Film One might conclude that gender neutrality and abstraction in offices are only a cover to maintain the basis of gender injustice.
• Children’s Views of Gender Roles Today, both parents and teachers see the positive impact of the attempts to integrate anti-biased gender-related education on young children as they get more freedom to express themselves and grow up less aggressive.
• The Construction of Gender Roles However, it is wrong to consider women exposed to the domestic work powerless, as they have the opportunity to informally or implicitly influence men and the decisions they make.
• Sociology of the Family: Gender Roles Thus, the societal predisposition and notion that women are lesser in the community should be abandoned, and greater emphasis should be placed on the critical functions they perform in the household. These assertions, equivocations, and […]
• Femininity and Masculinity: Understanding Gender Roles The understanding of how gender roles are portrayed in the media and the general perception of the expected behavior for men and women communicated non-verbally in the society is the basis on which children build […]
• Injustice Within Strict Gender Roles There is still no clear answer to how a person can find his or her destiny and place in the world, and understand the opportunities and prospects, considering the opinion of the dominant number of […]
• Gender Roles and Body Image in Disney Movies In this research, attention will be paid to gender roles and body images of Disney princesses to understand the popularity of the franchise and its impact on child development.
• Gender Roles and How People Perceive Them However, all of the survey participants indicated that their families would be inclined to differentiate between the toys for a child based on the latter’s sex and the corresponding perceived gender role.
• Gender Roles: From Prehistoric Era to Modern Society Since each gender was assigned a particular role in the past due to the differences in the biological makeup between a man and a woman in the prehistoric era, the modern process of communication between […]
• Gender Roles in TV Commercials and Values in the Society Each of them will watch, code, and analyze the TV commercials separately; at the end of the procedure, their results will be compared in order to ensure the inter-observer reliability of the chosen research method.
• Gender Roles in Contemporary Society The conditions of life are tough and it is presumed that only men are able to carry out such hardships and limitations of a soldier life.
• Gender Roles in ‘Mr. Green’ by Robert Olen Butler Green Butler uses the character of the grandfather to develop the theme of gender roles within the culture. The character of the grandfather is extremely sound for the cultural beliefs the author conveyed through all […]
• Gender Roles and Sexuality in Media: Cosmopolitan & Maxim The woman portrayed in these sites is supposed to look ‘hot’ and sexy in order to be attractive to a man.
• Gender Roles: Changes From the Late 1800’s to Today The definition of who is a male or a female depends on the types of gender roles one was exposed to during the early ages. In today’s society, we have a greater number of women […]
• Social Element in Gender Roles I learned of the origins of gay and lesbian studies, as well that of the confining of such studies in earlier times to specific institutions.
• Equality: The Use of TV to Develop Our Gender Roles In this sense, when it is the men who predominantly work outside of the home, they will usually see the home as a place of leisure and so use the TV as a source of […]
• Gender Roles in Brady’s “Why I Want a Wife” and Sacks’ “Stay-at-Home Dads” Yet, there are some distinctions Judy Brady believes that women are often viewed as unpaid house servants who have to take care of husbands’ needs, whereas Glenn Sacks argues that gender roles begin to transform […]
• Family Unit and Gender Roles in Society and Market The role of molding the infant into an adult belonged to the family in the ancient society. In the past, the father was expected to be the breadwinner of the family.
• China’s Gender Roles in Mo Yan’s and Shen Fu’s Works Six Records of a Floating Life is a multi-faceted chronicle which helps to comprehend the difficulties and the features of Shen Fu’s life and the romance between him and his beloved Chen Yun.
• Nomadic Society’s Gender Roles and Warrior Culture On the one hand, it was clear that the 1100s and the 1200s included the period of male power. It was wrong to assume that all women were similar and treat them in the same […]
• “Beside Oneself” by Judith Butler: Gender Roles Following the views of the author, who states that choice in the formation of gender and sexuality is not transparent, and a key role is still played by others in the form of expectations and […]
• Gender Roles in Couples and Sex Stereotypes Altogether, the last reconsiderations of the nature of relations promoted the appearance of numerous debates related to the role of partners and their right to be the leader.
• Understanding the Social Element in Gender Roles When saying that gender is a binary construction, one implies that there are two genders, namely, the masculine and the feminine one, and two corresponding types of social behaviour, which are predetermined by the existing […]
• Gender Roles in Tango: Cultural Aspects However, one should not assume that the role of women in tango is inferior because they create the most aesthetic aspects of this dance.
• Gender Roles in Toy Stores According to Fisher-Thompson et al, two of the major differentiating factors in toys for girls and boys are color and nature.
• Women in Hip-Hop Music: A Provocative and Objectified Gender Roles It is one thing that men want women to be in music videos and play a particular role, but women are willing to participate in the videos.
• Content Analysis of Gender Roles in Media In the critical analysis of the article, the point of disagreement is that of under-representation of women in the media. How do the media subordinate and relegate roles of women in society?
• Effects of Media Messages about Gender Roles Media articles, such as the Maxim Magazine and the Cosmopolitan Magazine, socialize individuals to believe that women are very different from men as regards to dressing, behaving, and eating.
• The Change of Gender Roles This similarity is one of the most important to focus on the structure of the narrative. In both plays, the main actions of the characters are not directly described by the authors.
• Gender Equality: Male Dominance The simple reason is that gender inequality exists in affluent societies wherein women are free to do what they want, have access to education, and have the capacity to create wealth.
• “The Odd Women” and “Women in Love”: Evolving Views of Gender Roles An effort is also made to track the changes of the roles of women in the social fabric in the Victorian era by considering The Odd Women by George Gissing written in 1893.
• Gender Roles: Constructing Gender Identity In the course of the twentieth century and at the threshold of the twenty-first century, the images and roles of gender have constantly been changing.
• Analysis of the Peculiarities of Gender Roles Within Education, Families and Student Communities Peculiarities of gender aspect within the education system and labour market Attitude for marriage of men and women as one of the major aspects within the analysis of gender roles Family relations as a significant […]
• Concepts of Gender Roles As a result of these, the war on gender inequality and sexism has failed, because of the failure of these agents of change to promote gender equality and eliminate discriminative notions held by the society.
• Cohabitation and Division of Gender Roles in a Couple Cohabitation is perceived in the society as the form of relationships which is an effective alternative to the traditional marriage because of focusing on the principles of flexibility, freedom, and equality, but few couples can […]
• Gender Roles in the United States Over the Last Century The men’s perception towards this idea was negative, and this consequently resulted to a conflict with the men claiming that the roles of the women were in the kitchen.
• Fashions, gender roles and social views of the 1950s and 1960s Fashion was highly valued and this can be seen in the way the clothes worn by the wives of the presidential candidates in America hit the headlines. In the 1950s, the role of housekeeping and […]
• Gender Roles by Margaret Mead Once the a rift defining men and women develops this way, it goes further and defines the positions, which men and women occupy in the society, basing on these physical and biological differences, which form […]
• Cheating, Gender Roles, and the Nineteenth-Century Croquet Craze The author’s main thesis is, “Yet was this, in fact, how the game was played on the croquet lawns of the nineteenth century?” Whereas authors of croquet manuals and magazines emphasize so much on the […]
• Gender Roles in Cartoons Though the males are portrayed to be logical, but it is shown that the females are more successful because of simple blunders or miscalculations which males fail to understand, females are able to beat males […]
• The Industrial Revolution Impact on the Gender Roles The population growth combined with the increased productivity of small parts of the country and the migration of the now landless people in search of work opportunities led to the phenomena of urbanization.
• Gender Roles in The Yellow Wallpaper & Trifles The two texts; the short story ‘The Yellow Wallpaper’ by Charlotte Perkins and the play ‘Trifles’ by Susan Glaspell strategically illustrate this claim since they both aim at attracting the reader’s attention to the poor […]
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Gender Roles in Literature: Guide & Examples

Wouldn’t it be great if people of all genders could enjoy equal rights? When reading stories from the past, we can realize how far we’ve made since the dawn of feminism. Books that deal with the theme of gender inspire us to keep fighting for equality.

In this article, our custom-writing team will.

• define gender as a theme;
• examine the representation of women in literary works;
• present the top 20 gender-related essay topics.
• ♀️ ♂️ Gender in Literature
• 👩 Representation of Women
• The Yellow Wallpaper
• To Kill a Mockingbird
• ✍️ Essay Topics

🔍 References

♀️♂️ gender in literature: definition.

In literature, gender refers to how authors and characters define themselves and how society evaluates them based on their gender. Sex, gender, and sexuality shape narrative texts and readers’ understanding of them in many ways.

Gender Roles in Society

Gender roles serve as individual codes of behavior determined by societal expectations of different sexes. It’s important to understand that sex , gender , and sexuality are not the same thing:

• Sex is a biological concept determined by primary sex characteristics.
• Gender refers to the identities, values, and roles which individuals ascribe to different sexes.
• Sexuality refers to the orientation of desire towards a particular sex.

Strict gender roles resulted in a system that privileged straight white men over other categories of people. It affected individuals’ access to education, financial support, and career. Eventually, feminism has emerged worldwide to advocate for political, economic, social, and personal equality of all genders.

Gender Roles in Literature

Literature is a powerful instrument that allows authors to either reinforce or subvert gender roles specific to one time and place.

In the past, certain books negatively affected individuals’ perception of themselves in several ways:

Due to these factors, literature served as a backdrop for the emerging of gender criticism . This field of study had a significant impact on how people perceived gender roles.

Gender criticism is an extension of literary criticism, focusing on how cultures use symbols to define and impose the traits of a particular gender on a person. Here are some of the things that it addresses:

• Gendered language. For example, it includes using masculine pronouns (he, him, his) to refer to people in general. This tendency occurred as a result of the historical patriarchy where being a man was a norm, and a woman was marked as “the other.”
• Choice of characters . Male characters often took the leading role, establishing their masculinity and physical power. Female characters had to accept authority without any choice of freedom and independence.
• Perception of the author’s gender . Men writers had a serious advantage in telling their own stories. In contrast, women’s writing was considered immoral, treated with bias, and harshly criticized. As a result, they had to publish under male pseudonyms to have a chance of professional acceptance among writers.

Gender Stereotyping in Literature

Literature had a significant impact on the promotion of gender stereotypes. For a long time, history books only contained biographies of men and ignored stories of women. As female authors were rare, most books that featured women put them in stereotypical roles.

Analysis of such texts can help us single out several categories of female stereotyping :

Gender stereotyping also led to a limited view of masculinity in literature . This, in turn, had a negative impact on how society raised boys. Men were often portrayed as dominant, authoritative, competitive, and aggressive. This depiction put a lot of pressure on men and prohibited a wide range of emotional expression.

Reverse Gender Roles in Literature

In an age when men were expected to be strong and decisive, and women passive and submissive, Shakespeare raises questions about the standard portrayal of genders. In his play Macbeth , he makes a submissive man and his dominant wife the two main antiheroes. He depicts two people who are unwilling to accommodate themselves to society’s expectations.

Shakespeare merged femininity and masculinity in his characters to show that people of each gender could possess both sets of traits. Modern literature has a more liberated approach to the subversion of gender roles, taking cues from Shakespeare and other great authors.

👩 Representation of Women in Literature

In the following sections, we will discuss how the representation of female characters in literature has evolved throughout history. We will also look into examples of how women authors were marginalized by the era in which they were living. Their vision and courage had a significant impact on the literary world and beyond.

Women in Medieval Literature

Throughout the Medieval period, women were treated as second-class citizens, and their needs were largely ignored. Despite the suppression, many literary works included women characters.

If we analyze literary texts from that period, we will find common female archetypes of medieval society. Here are some of the most prominent ones:

• The Virgin is a pure woman whose primary function is to get married.
• The Mother is a woman who does everything to support her children and her man.
• The Witch is a wise, non-conforming, or unusually beautiful woman who is punished for her “otherness.”
• The Whore is a woman considered lower than men, deviant, and unworthy of having a job.

One of the examples of an archetypal female character in medieval literature is Grendel’s mother from Beowulf . She subverts society’s ideals by protecting her son, who is a foe of humankind.

Women in Gothic Literature

Gothic authors allowed female characters to break free of stereotypical constraints. It also helped to add depth and suspense to a plot. There are two prominent female roles in Gothic literature: a predator and a victim .

• The predator is dangerous yet powerfully attractive. According to an article on Research Gate, this role is connected to pain/pleasure paradox in Gothic literature , which is the endless search for happiness that prevents one from obtaining it.
• The victim is vulnerable and fragile. This role gives the male heroes someone to save. Women who fill this role are often able to sympathize with monsters.

Gothic writers often blurred the line between the two types. Usually, they did it to show the tragedy of women trapped in their gender roles. For example,  The Yellow Wallpaper  by Charlotte Perkins Gilman is a story about female madness caused by patriarchal oppression.  

Many gothic women writers were able to portray domestic entrapment and female sexuality in interesting and expressive ways. Authors such as the Bronte sisters, Mary Shelley, and Ann Radcliffe played a central part in popularizing women’s writing. 

Strong Women in Literature

World literature has given us a variety of strong female characters. These fictional women took a radical stance for themselves and broke through the conventional boundaries of gender. Have a look at the examples of literature’s most inspiring women below:

Black Women in Literature

Black women writers first appeared in 1859 as a part of a general renaissance of black literature. Writing became a way to voice their rejection of slavery and racism, as well as their claim to freedom and equality.

In the mid-1800s, Harriet Jacobs’  Incidents in the Life of a Slave Girl  became an early example of a black woman’s strength over oppression. In the 20 th  century, a growing number of black women artists emerged throughout the civil rights movement of the 1960s.  

Black women’s literature inspired many people worldwide and had a major impact on the consciousness of African-American women. Toni Morrison’s slave novel Beloved became the most influential work of African-American literature of the late 20th century. Maya Angelou’s memoir I Know Why the Caged Bird Sings inspired generations of 21 st -century women writers.

📚 Gender Roles in Literature: Examples

In the following sections, we will unravel some examples of traditional gender roles from famous literary works. This analysis will help you examine your understanding of masculinity and femininity from a different angle.

Gender & Feminism in The Yellow Wallpaper

Charlotte Gilman’s gothic tale The Yellow Wallpaper was an early feminist indictment of Victorian Patriarchy. The author gives an account of a woman driven to madness by a Victorian “rest-cure.” According to the article from The Conversation, “rest-cures” were periods of inactivity prescribed to women with nervous conditions. This therapy was prescribed to Charlotte Gilman herself.

Although the autobiographical aspect of The Yellow Wallpaper is compelling, it is the symbolism that adds a lot of meaning to the story. The narrator’s husband puts his “hysteric” wife in a nursery room with yellow wallpapers. Charlotte Gilman uses the analogy of entrapment to critique the position of women within the institution of marriage.

All in all, the constraints placed upon the narrator by her husband are what drove her insane. She is forced to become passive and repress her emotional state. The protagonist has no choice but to retreat into her obsessive fantasy—the only place she can control.

If you found this topic interesting, you can learn more from our article on themes in The Yellow Wallpaper .

The Yellow Wallpaper: Gender Roles Quotes

Let’s look at the examples of some powerful quotes from the short story. They reflect the helplessness of a woman deprived of authority to execute her will:

I suppose I shall have to get back behind the pattern when John does not know how much I really suffer. He knows there is no REASON to suffer, and that satisfies him. It comes night, and that is hard! ( The Yellow Wallpaper)

So I take phosphates or phosphites—whichever it is, and tonics, and journeys, and air, and exercise, and am absolutely forbidden to “work” until I am well again. Personally, I disagree with their ideas. ( The Yellow Wallpaper)

It is so pleasant to be out in this great room and creep around as I please! ( The Yellow Wallpaper)

Theme of Gender in Othello

In his famous play Othello, Shakespeare juxtaposes female and male characters to expose the negative impact of gender stereotypes. Othello is a noble military general whose jealousy and anxiety get him to kill his wife and then himself.

The theme of Shakespeare’s play stems from men’s misunderstanding of women and women’s inability to protect themselves from society’s judgment. Othello kills his wife Desdemona because of the false rumors about her unfaithfulness. These rumors are spread by Iago—a misogynist jealous of Othello’s relationship with Desdemona. The Moor’s failure to trust his innocent and loving wife and identify his deceiver is what destroys him.

But what was the actual source of Othello’s anxieties? Society of that time believed that men with traditionally feminine characteristics such as empathy and trust were weak. Othello possessed these qualities, and it made him a victim of his own insecurity. He is an example of toxic masculinity—a man who was destroyed by the true nature of patriarchy.

Gender is only one of the play’s many fascinating topics. If you want to learn more about them, check out our article on themes in Othello .

Othello Quotes on Gender

Here are a few meaningful quotes from Othello for you to analyze and see what toxic masculinity is all about:

Reputation, reputation, reputation! Oh, I have lost my reputation! I have lost the immortal part of myself, and what remains is bestial. ( Othello, Act 2 Scene 3)

Men in rage strike those that wish them best. ( Othello, Act 2 Scene 3)

O curse of marriage, that we can call these delicate creatures ours And not their appetites! I had rather be a toad And live upon the vapor of a dungeon Than keep a corner in the thing I love For others’ uses. Yet ’tis the plague of great ones; Prerogatived are they less than the base. ’Tis destiny unshunnable, like death. ( Othello Act 3 Scene 3)

Gender Roles in To Kill a Mockingbird

Harper Lee’s To Kill a Mockingbird is a story about a wrongly accused black man and a lawyer confronting racial injustice. It also focused on the journey of a girl named Scout who challenges gender stereotypes and wants to be a tomboy.

Harper Lee explores the overcomplicated social hierarchy of the American South through differences in status. The rigid social divisions led to a man being falsely accused of rape because of the color of his skin.

In this setting, society dictates what’s suitable for each gender. As a result, people rarely cross the barrier between masculinity and femininity. Scout Finch rejects the feminine in her because she wants to grow up on her own terms. She sees femininity as a trap and believes that masculinity doesn’t have as many rules. Scout’s view of femininity changes when she learns that being a woman takes just as much courage as being a man.

Gender Quotes from To Kill a Mockingbird

If you were thinking about checking out To Kill a Mockingbird , here are the most famous quotes on gender that will inspire you to read it:

[Calpurnia] seemed glad to see me when I appeared in the kitchen, and by watching her I began to think there was some skill involved in being a girl. ( To Kill a Mockingbird, Chapter 12)

I felt the starched walls of a pink cotton penitentiary closing in on me, and for the second time in my life I thought of running away. ( To Kill a Mockingbird, Chapter 14)

I was not so sure, but Jem told me I was being a girl, that girls always imagined things, that’s why other people hated them so, and if I started behaving like one I could just go off and find some to play with. ( To Kill a Mockingbird, Chapter 4)

✍️ Gender Essay Topics & Questions

If you have a task to write a paper on a gender-related matter, this list of topics will be helpful for you. Check out the following list and find a topic that will interest you the most:

• Role of educational institutions in teaching children appropriate gender behaviors .
• Gender inequality in academic careers.
• Is gender natural or acquired?
• Women in the US military.
• Gender parity in parenting .
• Sex roles in contemporary western societies.
• Feminism as a uniting power for all genders.
• What does it mean to be transgender?
• Men and depression.
• Gender equality in Disney animation movies.
• Social status of women and men in ancient Athens.
• The roles of a mother and a father throughout history.
• Should gender equality be taught in elementary schools? 
• The future of gender norms .
• Women in today’s sports. 
• How are the concepts of masculinity and femininity defined in modern society?
• Gender-neutral schools in Sweden.
• Would humanity be more developed if gender stereotypes never existed?
• Gender norms in dating.
• Sexism in the perception of emotions. 

Thank you for reading our guide! We hope you enjoyed looking at the importance of gender equality through the prism of literature. Feel free to share your thoughts and ideas with us in the comments section below.

❓ Gender in Literature FAQ

The way authors represent boy and girl characters in children’s literature can influence a child’s identity. Many fairy tales contain gender stereotyping towards masculinity and femininity, while modern children’s literature often subverts gender.

Shakespeare portrays men and women as deriving power from different sources. Men in Macbeth gain control through political and military means, while women do it through manipulation. He portrays women as the force behind all the events that lead men to gain or lose control.

Jane Austen suggests that fundamental differences between gender roles are due to the different social expectations and opportunities for men and women. Women have to remain passive, while men can earn money and have power and mobility.

Lorraine Hansberry explores the controversial side of abortion, marriage, and limiting gender roles for women and men. Each of the Youngers takes a different attitude towards shifting gender roles but finds something that unites them all by the end of the play.

Sylvia Plath’s  The Bell Jar  presents a complex portrait of what it means to be a woman in 1950s America. Women were born to be housewives and mothers. They had to devote their energy to their husbands. They had no sexual freedom and no chance to pursue a professional career.

• Feminist Criticism: Writing Commons
• Feminist Perspectives on Sex and Gender: Stanford University
• Gender Criticism: Master’s in Communications
• Gender Bias and Stereotyping in Young Adult Literature: Brigham Young University
• Revisiting Shakespeare and Gender: Virginia Tech
• Women in Medieval Literature and Society: University of Delaware
• Gender Represented in the Gothic Novel: IOSR Journal
• Was there Ever a “Female Gothic”?: Nature.com
• Black Women in Art and Literature: History.com
• Feminist Gothic in “The Yellow Wallpaper”: Lone Star College
• For Daws to Peck At: Gender Roles in Shakespeare’s Othello: Arizona State University
• Gender Equality Themes: Council of Europe
• Feminist Criticism and Gender Studies: William Shakespeare: Britannica
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Gender and media representations: a review of the literature on gender stereotypes, objectification and sexualization.

1. Introduction

2.1. stereotypical portrayals, 2.2. objectifying portrayals, 2.3. sexualized portrayals, 3. discussion, 3.1. critical discussion of evidence, 3.2. limitations, 3.3. future directions, 4. conclusions, author contributions, conflicts of interest.

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Share and Cite

Santoniccolo, F.; Trombetta, T.; Paradiso, M.N.; Rollè, L. Gender and Media Representations: A Review of the Literature on Gender Stereotypes, Objectification and Sexualization. Int. J. Environ. Res. Public Health 2023 , 20 , 5770. https://doi.org/10.3390/ijerph20105770

Santoniccolo F, Trombetta T, Paradiso MN, Rollè L. Gender and Media Representations: A Review of the Literature on Gender Stereotypes, Objectification and Sexualization. International Journal of Environmental Research and Public Health . 2023; 20(10):5770. https://doi.org/10.3390/ijerph20105770

Santoniccolo, Fabrizio, Tommaso Trombetta, Maria Noemi Paradiso, and Luca Rollè. 2023. "Gender and Media Representations: A Review of the Literature on Gender Stereotypes, Objectification and Sexualization" International Journal of Environmental Research and Public Health 20, no. 10: 5770. https://doi.org/10.3390/ijerph20105770

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Gender on the big screen

Gender Representation In The Film Industry: A Statistical Analysis

This essay was originally published in Stat Significant , a weekly newsletter featuring data-centric essays about movies, music, and TV.

Intro: Quantifying Absence

Recently, I attempted to quantify " the greatest actors in movie history ," blending online ratings, box office success, and Oscar recognition to create an (unquestionably authoritative!!) stack ranking of cinematic greatness. As is typical of any online rankings, the Internet had plenty of feedback on the final results, including (but not limited to):

Where's Daniel Day-Lewis?!

Art is subjective and thus cannot (and should not) be quantified!

Why isn't Meryl Streep at the top of this list?!

I don't like Leonardo DiCaprio, how is he number one?!

However, one comment in particular caught my attention, sparking an entirely new line of inquiry:

The "greatest actor" analysis briefly highlighted the significant underrepresentation of women in its final results (in a section not-so-subtly titled "This List is Almost Entirely Men.") However, digging deeper to further quantify this disparity and explore the industry dynamics underlying this trend now seemed like an obvious next step.

So today, we'll explore gender diversity in mainstream movies over time. We'll quantify how gender representation has changed across various filmmaking roles — including acting, directing, and producing — and highlight the stories typically designated to female performers and creators. Finally, we'll contemplate what the film industry and audiences lose when the diversity of filmmaker perspectives is limited.

Gender Representation Among Leading Actors

In 2014, North Korean hackers infiltrated Sony Pictures's servers, leading to a massive leak of the studio's internal communications. Amongst the cavalcade of corporate embarrassments and company secrets was the revelation that Jennifer Lawrence was paid significantly less than her co-stars in "American Hustle" despite equal star status. Both Lawrence and Amy Adams received a seven percent share of the film's profits, while their male counterparts were given a nine percent cut. At this point in time, gender inequality in the entertainment industry was an open secret, but seeing the behind-the-scenes deal-making that drove these pay disparities was truly eye-opening.

When it comes to on-screen gender representation, mainstream movies have both:

Come a long way.

Have a ways to go.

Until the early 1990s, women comprised roughly 20 percent of starring roles (meaning they were first on the call sheet). However, starting in the mid-nineties, we see a gradual rise in projects featuring female leads. By 2020, women were cast in 40 percent of leading roles, though this figure has declined in the aftermath of the pandemic.

So what happened? Why did the prevalence of female protagonists rise and then suddenly dip? The answer, in part, can be found in the shifting popularity of movie genres.

Hollywood often links specific story concepts with audience demographics:

Animation is for younger viewers.

Action movies are often aimed at male audiences.

Rom-coms have traditionally targeted female moviegoers.

And how do you further capture the interest of your target demographic? Cast an actor your ideal audience can relate to!

This line of thinking leads to demonstrable gender inequity across genres, with women headlining 50 percent of "romance" films and a lowly 11 percent of action movies.

Beginning in the mid-90s, there was a rise in low- to mid-budget dramas and romantic comedies with female leads, including "You've Got Mail," "Sense and Sensibility," "My Best Friend's Wedding," "Sliding Doors," "Runaway Bride" and "Fried Green Tomatoes." This trend accelerated around 2016-2017, likely driven by Hollywood's reckoning with the Harvey Weinstein scandal and the entertainment industry's renewed focus on gender diversity.

So, what happened after 2020 to cause a decline in female leads? Well, the pandemic accelerated streaming adoption, weakening the commercial viability of films devoid of visual spectacle or a link to pre-existing intellectual property. Smaller dramas and rom-coms now exist as straight-to-streaming movies ("The Idea of You" and "A Family Affair"), eight-part miniseries, or (more likely) never make it out of development. Movies like "Sleepless and Seattle," "Runaway Bride" and "Erin Brockovich" would (most likely) not get made today.

I didn't analyze gender representation in television as part of this analysis, though perhaps that is the logical next step after this piece. That said, if you consider the decline in female movie protagonists in isolation — and you value films that showcase a diverse range of stories, characters, and performers — then this trend is worrisome.

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Gender Representation Among Entertainment Decision-Makers

Lois Weber was a trailblazing filmmaker in early Hollywood, known for being one of the first female directors, producers, and studio owners. She made over 200 silent films, often addressing social issues such as poverty, birth control, and women's rights. Weber has been credited with pioneering the use of split screen and making the first sound film in the United States, yet she has largely been forgotten.

Weber's legacy as an overlooked historical outlier is all too familiar. Only eight women have been nominated for Best Director in the Oscars' 95 years of existence. This past year, Greta Gerwig was snubbed for Best Director despite turning stale intellectual property about a plastic doll ("Barbie") into an energetic joyride.

Gerwig's accomplishment is all the more impressive when you consider how few projects are helmed by female filmmakers — a figure that has grown very little over the past 70 years.

Unfortunately, the genre breakdown of female filmmakers features minimal variance, with reduced representation across all story formats.

So, what perpetuates gender inequity among filmmakers? My first guess was Hollywood producers — an unfortunate subgroup haunted by misogynistic monsters like Harvey Weinstein and Brett Ratner.

While the prevalence of female producers remains quite low (around 20 percent,) female representation within this group nearly doubles that of female directors.

How is this possible?

Perhaps female directors are most acutely impacted by Hollywood's structural gender biases like a boys-club mentality, career punishment for maternity, explicit gender discrimination, scarcity of director positions, and so much more. Audiences are keenly aware of how many actresses are cast in mainstream films, but there is far less recognition of gender diversity behind the scenes.

You might think the rise in female producers would lead to greater gender diversity among directors, but that hasn't been the case — making Lois Weber's and Greta Gerwig's accomplishments all the more remarkable.

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Final Thoughts: The Female Gaze

"Point Break" is a modern cult classic renowned for its kinetic intensity, campy line readings, Keanu Reeves-ness, and subtle deconstruction of action filmmaking. The movie tells the story of FBI agent Johnny Utah (Keanu Reeves), who goes undercover to stop a gang of bank-robbing surfers. Sounds silly, right? Well, that's because it is silly.

Central to "Point Break's" enduring legacy are observations of the film's homoerotic undertones, emphasizing the movie's focus on the male physique and the intense bond between male characters. Consider this sampling of top Letterboxd reviews:

"fellas is it gay to look your brah in the eyes and say 'i know you want me so bad it's like acid in your mouth'"

"this movie could cure heterosexuality."

Now, consider that this film was directed by "Kathryn Bigelow," the Oscar-winning filmmaker behind The Hurt Locker, and (checks notes) a woman. How does this influence our interpretation of the film? Is this movie truly homoerotic, or are we witnessing an action film crafted from a uniquely uncommon perspective — or both? If this movie were made with a male director, would the resulting product still provoke claims of homoeroticism, or would this change in viewpoint undermine "Point Break's" uniqueness?

Many of the characters in this film — heroes and villains alike — are hypocrites and bumbling fools, an oddity for the self-serious action genre. Would a run-of-the-mill action director strip away these characters' imperfections and vulnerabilities to produce a sleeker product laden with stoic, hyper-macho, one-dimensional figures?

Well, fun fact: "Point Break" was remade in 2015, helmed by some dude named Ericson Core, and this much-derided adaptation holds an approval rating of 11 percent on Rotten Tomatoes. Critics widely faulted the remake for lacking Bigelow's self-reflexive charm and deconstruction of hyper-masculinity, with the A.V Club quipping, "The new 'Point Break' drops the original's Zen-like balance of macho mysticism and camp in favor of dour humorlessness."

Is it misguided to cite filmmaker gender as a key driver of differences between "Point Break" and its remake? If gender plays a role, to what degree can we attribute thematic and storytelling variations to this characteristic? One thing is for certain: the original "Point Break" possesses an elusive quality that has proven difficult to replicate — whether by other action movies or direct adaptations.

In 2010, Kathryn Bigelow won Best Director for her work on "The Hurt Locker," defeating James Cameron (nominated for Avatar), who also happens to be — wait for it — her ex-husband. Bigelow became the first woman to win the award, and her victory was hailed as a changing of the guard — a giant step forward for female filmmakers — especially given the scintillating plotline with her ex.

And, yet, statistically speaking, the prevalence of female directors has changed very little since Bigelow's Oscar breakthrough. This fact seems to defy the prototypical Hollywood ending — until you remember that it is, indeed, Hollywood who has perpetuated this inequality.

If you'd like to read more data-centric essays about movies, music, and TV, take a look at my newsletter, Stat Significant .

Want to chat about data and statistics? Have an interesting data project? Just want to say hi? Email [email protected] .

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Goal 5: Achieve gender equality and empower all women and girls

Gender equality is not only a fundamental human right, but a necessary foundation for a peaceful, prosperous and sustainable world. There has been progress over the last decades, but the world is not on track to achieve gender equality by 2030.

Women and girls represent half of the world’s population and therefore also half of its potential. But gender inequality persists everywhere and stagnates social progress. On average, women in the labor market still earn 23 percent less than men globally and women spend about three times as many hours in unpaid domestic and care work as men.

Sexual violence and exploitation, the unequal division of unpaid care and domestic work, and discrimination in public office, all remain huge barriers. All these areas of inequality have been exacerbated by the COVID-19 pandemic: there has been a surge in reports of sexual violence, women have taken on more care work due to school closures, and 70% of health and social workers globally are women.

At the current rate, it will take an estimated 300 years to end child marriage, 286 years to close gaps in legal protection and remove discriminatory laws, 140 years for women to be represented equally in positions of power and leadership in the workplace, and 47 years to achieve equal representation in national parliaments.

Political leadership, investments and comprehensive policy reforms are needed to dismantle systemic barriers to achieving Goal 5 Gender equality is a cross-cutting objective and must be a key focus of national policies, budgets and institutions.

How much progress have we made?

International commitments to advance gender equality have brought about improvements in some areas: child marriage and female genital mutilation (FGM) have declined in recent years, and women’s representation in the political arena is higher than ever before. But the promise of a world in which every woman and girl enjoys full gender equality, and where all legal, social and economic barriers to their empowerment have been removed, remains unfulfilled. In fact, that goal is probably even more distant than before, since women and girls are being hit hard by the COVID-19 pandemic.

Are they any other gender-related challenges?

Yes. Worldwide, nearly half of married women lack decision-making power over their sexual and reproductive health and rights. 35 per cent of women between 15-49 years of age have experienced physical and/ or sexual intimate partner violence or non-partner sexual violence.1 in 3 girls aged 15-19 have experienced some form of female genital mutilation/cutting in the 30 countries in Africa and the Middle East, where the harmful practice is most common with a high risk of prolonged bleeding, infection (including HIV), childbirth complications, infertility and death.

This type of violence doesn’t just harm individual women and girls; it also undermines their overall quality of life and hinders their active involvement in society.

Why should gender equality matter to me?

Regardless of where you live in, gender equality is a fundamental human right. Advancing gender equality is critical to all areas of a healthy society, from reducing poverty to promoting the health, education, protection and the well-being of girls and boys.

What can we do?

If you are a girl, you can stay in school, help empower your female classmates to do the same and fight for your right to access sexual and reproductive health services. If you are a woman, you can address unconscious biases and implicit associations that form an unintended and often an invisible barrier to equal opportunity.

If you are a man or a boy, you can work alongside women and girls to achieve gender equality and embrace healthy, respectful relationships.

You can fund education campaigns to curb cultural practices like female genital mutilation and change harmful laws that limit the rights of women and girls and prevent them from achieving their full potential.

The Spotlight Initiative is an EU/UN partnership, and a global, multi-year initiative focused on eliminating all forms of violence against women and girls – the world’s largest targeted effort to end all forms of violence against women and girls.

Facts and figures

Goal 5 targets.

• With only seven years remaining, a mere 15.4 per cent of Goal 5 indicators with data are “on track”, 61.5 per cent are at a moderate distance and 23.1 per cent are far or very far off track from 2030 targets.
• In many areas, progress has been too slow. At the current rate, it will take an estimated 300 years to end child marriage, 286 years to close gaps in legal protection and remove discriminatory laws, 140 years for women to be represented equally in positions of power and leadership in the workplace, and 47 years to achieve equal representation in national parliaments.
• Political leadership, investments and comprehensive policy reforms are needed to dismantle systemic barriers to achieving Goal 5. Gender equality is a cross-cutting objective and must be a key focus of national policies, budgets and institutions.
• Around 2.4 billion women of working age are not afforded equal economic opportunity. Nearly 2.4 Billion Women Globally Don’t Have Same Economic Rights as Men  
• 178 countries maintain legal barriers that prevent women’s full economic participation. Nearly 2.4 Billion Women Globally Don’t Have Same Economic Rights as Men
• In 2019, one in five women, aged 20-24 years, were married before the age of 18. Girls | UN Special Representative of the Secretary-General on Violence Against Children

Source: The Sustainable Development Goals Report 2023

5.1 End all forms of discrimination against all women and girls everywhere

5.2 Eliminate all forms of violence against all women and girls in the public and private spheres, including trafficking and sexual and other types of exploitation

5.3 Eliminate all harmful practices, such as child, early and forced marriage and female genital mutilation

5.4 Recognize and value unpaid care and domestic work through the provision of public services, infrastructure and social protection policies and the promotion of shared responsibility within the household and the family as nationally appropriate

5.5 Ensure women’s full and effective participation and equal opportunities for leadership at all levels of decisionmaking in political, economic and public life

5.6 Ensure universal access to sexual and reproductive health and reproductive rights as agreed in accordance with the Programme of Action of the International Conference on Population and Development and the Beijing Platform for Action and the outcome documents of their review conferences

5.A  Undertake reforms to give women equal rights to economic resources, as well as access to ownership and control over land and other forms of property, financial services, inheritance and natural resources, in accordance with national laws

5.B Enhance the use of enabling technology, in particular information and communications technology, to promote the empowerment of women

5.C Adopt and strengthen sound policies and enforceable legislation for the promotion of gender equality and the empowerment of all women and girls at all levels

He for She campaign

United Secretary-General Campaign UNiTE to End Violence Against Women

Every Woman Every Child Initiative

Spotlight Initiative

United Nations Children’s Fund (UNICEF)

UN Population Fund: Gender equality

UN Population Fund: Female genital mutilation

UN Population Fund: Child marriage

UN Population Fund: Engaging men & boys

UN Population Fund: Gender-based violence

World Health Organization (WHO)

UN Office of the High Commissioner for Human Rights

UN High Commissioner for Refugees (UNHCR)

UN Education, Scientific and Cultural Organisation (UNESCO)

UN Department of Economic and Social Affairs, Gender Statistics

Fast Facts: Gender Equality

Infographic: Gender Equality

The Initiative is so named as it brings focused attention to this issue, moving it into the spotlight and placing it at the centre of efforts to achieve gender equality and women’s empowerment, in line with the 2030 Agenda for Sustainable Development.

An initial investment in the order of EUR 500 million will be made, with the EU as the main contributor. Other donors and partners will be invited to join the Initiative to broaden its reach and scope. The modality for the delivery will be a UN multi- stakeholder trust fund, administered by the Multi-Partner Trust Fund Office, with the support of core agencies UNDP, UNFPA and UN Women, and overseen by the Executive Office of the UN Secretary-General.

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The Mixed Methods Blog

How many students are taking dual enrollment courses in high school new national, state, and college-level data.

Last week, the U.S. Department of Education released new data that, for the first time ever, provide college-level counts of the number of high school dual enrollment students, disaggregated by race/ethnicity and gender. The provisional release of these new data represents years of effort among dozens of organizations pushing for better dual enrollment data. In this post, I detail a first look at this new information.

What is the size and significance of dual enrollment across postsecondary sectors and states?

Nationally, community colleges enrolled the majority of high school dual enrollment students, followed by public four-year and private nonprofit four-year colleges. For community colleges, the 1.78 million high school dual enrollment students represented 21% of total enrollments during the 2022-23 year (8.6 million in total). Two hundred forty thousand high school students took dual enrollment at the 10 largest dual enrollment colleges alone, and of these top 10, eight were community colleges.

As shown below, the size of high school dual enrollment at community colleges differed substantially across states. For example, in Idaho and Indiana, high schoolers represented the majority of community college enrollments in 2022-23, and in eight other states dual enrollment made up a third or more of total community college enrollment. At 37 community colleges across the country, 50% or more of enrollment was from high school dual enrollment.

Compared to undergraduate students overall, how representative are dual enrollment students by race/ethnicity and gender?

Compared to undergraduates overall, Black and Hispanic students were underrepresented nationally in dual enrollment during 2022-23, echoing our previous analysis of national K-12 data. White students were overrepresented in dual enrollment, accounting for 52% of high school dual enrollment compared to 45% of undergraduate enrollment overall (and 44% of K-12 enrollment).

Black students, which made up 13% of undergraduate enrollment and 15% of public K-12 enrollment, comprised only 8% of high school dual enrollment. Black students were underrepresented in dual enrollment in every state except for Massachusetts. And Black students had equal or greater representation in dual enrollment at only 74 community colleges—fewer than one in ten community colleges serving dual enrollment students nationally.

Hispanic/Latino students made up 22% of undergraduate enrollment (and 29% of public K-12 enrollment) but only 20% of high school dual enrollment. Hispanic/Latino students had greater or equal representation in dual enrollment in 18 states and at more than a third of community colleges nationally.

One caveat is that, nationally, more dual enrollment students were reported with unknown race/ethnicity (9%) compared to undergraduates overall (5%), muddying the picture somewhat. Similar to undergraduates overall, men were underrepresented among dual enrollment students nationally (43%).

In the dashboard below, you can select your college or your state and identify the number of dual enrollment students, consider the size of dual enrollment as a percentage of overall undergraduate enrollment, and compare the racial/ethnic and gender representation of dual enrollment students to that of undergraduate enrollments overall.

How does your state compare to others in dual enrollment size and representation?

The top five states for dual enrollment by size—California, Texas, New York, Indiana, and Florida—together reported nearly 900,000 dual enrollments, about a third of dual enrollment nationally. California, Texas, and Florida enrolled the largest numbers of Hispanic or Latino dual enrollment students, and Texas, Florida, and Georgia enrolled the largest numbers of Black dual enrollment students.

In the dashboard below, you can look across states to compare the percentage of dual enrollment as a share of overall undergraduate enrollment (shown in the map), see states ranked in order of the number of high schoolers enrolled in dual enrollment, and compare racial/ethnic composition of dual enrollment across states and to the U.S. overall.

How does participation in dual enrollment vary among colleges in your state?

In the dashboard below, you can look within your state to compare the size and demographic breakdown of dual enrollment students across colleges. Select your state to view all of the postsecondary institutions, the size of their dual enrollment programs, the significance of dual enrollment as a share of their undergraduate headcount, and dual enrollment counts disaggregated by race/ethnicity and gender.

Implications of the new data

Given decades of research documenting the positive benefits of participating in dual enrollment coursework on high school and postsecondary outcomes, the growth of these programs has great potential to expand college and career opportunity for high school students across the country. And yet gaps in access to dual enrollment for Black, Hispanic, low-income, and other underserved groups persist in preventing these programs from fully realizing their potential. But, as we have learned in our dual enrollment equity pathways research, it is not only possible to broaden the benefits of dual enrollment but also increasingly important for college business models to rethink the conventional approach, sometimes described as “programs of privilege” or “random acts” of dual enrollment. These new data can help to motivate and guide reform efforts by providing public, college- and state-level, disaggregated data for practitioners and policymakers seeking to rethink dual enrollment as a more equitable and effective on-ramp to career-path postsecondary education for students.

About the author

John Fink is a senior research associate and program lead at the Community College Research Center.

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