Sex and Gender

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The World Health Organization refers to sex as “the biological and physiological characteristics that define and differentiate men and women”. Although gender is now widely referred to the more social and cultural side of this “[differentiation]”, accepted cultural perspectives on gender often conflate with sex, dictating that women and men are naturally and unequivocally defined categories of being, with distinctive psychological and behavioural propensities that can be predicted based on their reproductive functions and/or anatomical make-up. In this sense, performing gender could be seen as performing sex wherein one’s performance of gender is merely an extension of or prescribed in one’s plasmic framework.
This is the basic tenant of the idea held by those who attempt to make scientific arguments regarding ‘feminine’ and ‘masculine’ behaviours. Such is exemplified in acclaimed neuro-biologist and economist Paul J. Zak’s “the moral molecule” study (2012), in which he argues that because there are higher levels of production of oxytocin (a hormone that facilitates intimacy), women tend to be more caring, more nurturing, more trustworthy and more empathic. Men have higher concentration of testosterones, a “scientific fact” long established by early experiments on gender (Vermeulen, Goemaere, & Kaufman, 1998; Seeman, 1998; Gupta, Lindemulder & Sathyan, 2000; Stanton, Wirth, Waugh & Schultheiss, 2009). Testosterones, as Zak claims, are very potent oxytocin inhibitor and this “explains” men’s tendency to be stoic or more detached during social interactions and in social relationships. Coupled with the fact that the amygdala (often associated with aggression) is an area of the brain in men which grows more rapidly than the rest of t...

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...ons of social truths can be explained through classical sociological conceptualizations of identity. Herbert Blumer (1969) popularized the term “symbolic interactionism”, a follow-up from G. H. Mead’s theory of the self (1913) and C. H. Cooley’s the looking-glass self (1902), putting forward that human behaviour is unique in that we respond to symbols. That identity is formed through a process of reflection, by giving meanings to the world around us and how we act corresponds to to our understanding of those meanings. This notion of “meanings” is explored in the “linguistic turn”, a postmodern development in Western philosophy and sociology rooted in the impression that all of society is made up of “signs and symbols” and that they only mean what we assume they represent (Wittgenstein, 1953). These assumptions, however, are not something that are objectively made.

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