By the end of this section, you should be able to:
- Differentiate among attitudes associated with sex and sexuality
- Describe sex education issues in the United States
- Discuss theoretical perspectives on sex and sexuality
Sexual Attitudes and Practices
In the area of sexuality, sociologists focus their attention on sexual attitudes and practices, not on physiology or anatomy. As mentioned earlier, sexuality is viewed as a person’s capacity for sexual feelings. Studying sexual attitudes and practices is a particularly interesting field of sociology because sexual behavior is a cultural universal. Throughout time and place, the vast majority of human beings have participated in sexual relationships (Broude 2003). Each society, however, interprets sexuality and sexual activity in different ways. At the same time, sociologists have learned that certain norms are shared among most societies. The incest taboo is present in every society, though which relative is deemed unacceptable for sex varies widely from culture to culture. For example, sometimes the relatives of the father are considered acceptable sexual partners for a woman while the relatives of the mother are not. Likewise, societies generally have norms that reinforce their accepted social system of sexuality.
What is considered “normal” in terms of sexual behavior is based on the mores and values of the society. Societies that value monogamy, for example, would likely oppose extramarital sex. Individuals are socialized to sexual attitudes by their family, education system, peers, media, and religion. Historically, religion has been the greatest influence on sexual behavior in most societies, but in more recent years, peers and the media have emerged as two of the strongest influences, particularly among U.S. teens (Potard, Courtois, and Rusch 2008). Let us take a closer look at sexual attitudes in the United States and around the world.
Sexuality around the World
Cross-national research on sexual attitudes in industrialized nations reveals that normative standards differ across the world. For example, several studies have shown that Scandinavian students are more tolerant of premarital sex than are U.S. students (Grose 2007). A study of 37 countries reported that non-Western societies—like China, Iran, and India—valued chastity highly in a potential mate, while Western European countries—such as France, the Netherlands, and Sweden—placed little value on prior sexual experiences (Buss 1989).
Even among Western cultures, attitudes can differ. For example, according to a 33,590-person survey across 24 countries, 89 percent of Swedes responded that there is nothing wrong with premarital sex, while only 42 percent of Irish responded this way. From the same study, 93 percent of Filipinos responded that sex before age 16 is always wrong or almost always wrong, while only 75 percent of Russians responded this way (Widmer, Treas, and Newcomb 1998). Sexual attitudes can also vary within a country. For instance, 45 percent of Spaniards responded that homosexuality is always wrong, while 42 percent responded that it is never wrong; only 13 percent responded somewhere in the middle (Widmer, Treas, and Newcomb 1998).
Of industrialized nations, several European nations are is thought to be the most liberal when it comes to attitudes about sex, including sexual practices and sexual openness. Sweden, for example, has very few regulations on sexual images in the media, and sex education, which starts around age six, is a compulsory part of Swedish school curricula. Switzerland, Belgium, Iceland, Denmark, and The Netherlands have similar policies. Their more open approach to sex has helped countries avoid some of the major social problems associated with sex. For example, rates of teen pregnancy and sexually transmitted disease are among the world’s lowest in Switzerland and the Netherlands – lower than other European countries and far lower than the United States (Grose 2007 and Dutch News 2017). It would appear that these approaches are models for the benefits of sexual freedom and frankness. However, implementing their ideals and policies regarding sexuality in other, more politically conservative, nations would likely be met with resistance.
Sexuality in the United States
The United States prides itself on being the land of the “free,” but it is rather restrictive when it comes to its citizens’ general attitudes about sex compared to other industrialized nations. In an international survey, 25 percent of U.S. respondents stated that premarital sex is always wrong, while the average among the 24 countries surveyed was 17 percent, with less than ten percent of respondents from France, Germany, and Spain saying premarital sex was unacceptable (Chamie 2018). Similar discrepancies were found in questions about the condemnation of sex before the age of 16, extramarital sex, and homosexuality, with total disapproval of these acts being 12, 13, and 11 percent higher, respectively, in the United States, than the study’s average (Widmer, Treas, and Newcomb 1998). U.S. culture is particularly restrictive in its attitudes about sex when it comes to women and sexuality.
It is widely believed that men are more sexual than are women. In fact, there was a popular notion that men think about sex every seven seconds. Research, however, suggests that men think about sex an average of 19 times per day, which is closer to once an hour, compared to 10 times per day for women (Fisher, Moore, and Pittenger 2011).
Belief that men have—or have the right to—more sexual urges than women creates a double standard. Ira Reiss, a pioneer researcher in the field of sexual studies, defined the double standard as prohibiting premarital sexual intercourse for women but allowing it for men (Reiss 1960). This standard has evolved into allowing women to engage in premarital sex only within committed love relationships, but allowing men to engage in sexual relationships with as many partners as they wish without condition (Milhausen and Herold 1999). Due to this double standard, a woman is likely to have fewer sexual partners in her life time than a man. According to a Centers for Disease Control and Prevention (CDC) survey, the average thirty-five-year-old woman has had three opposite-sex sexual partners while the average thirty-five-year-old man has had twice as many (Centers for Disease Control 2011).
The future of a society’s sexual attitudes may be somewhat predicted by the values and beliefs that a country’s youth expresses about sex and sexuality. Data from the most recent National Survey of Family Growth reveals that 70 percent of boys and 78 percent of girls ages fifteen to nineteen said they “agree” or “strongly agree” that “it’s okay for an unmarried female to have a child" (National Survey of Family Growth 2013). In a separate survey, 65 percent of teens stated that they “strongly agreed” or “somewhat agreed” that although waiting until marriage for sex is a nice idea, it’s not realistic (NBC News 2005). This does not mean that today’s youth have given up traditional sexual values such as monogamy. Nearly all college men (98.9 percent) and women (99.2 percent) who participated in a 2002 study on sexual attitudes stated they wished to settle down with one mutually exclusive sexual partner at some point in their lives, ideally within the next five years (Pedersen et al. 2002).
One of the biggest controversies regarding sexual attitudes is sexual education in U.S. classrooms. Unlike many other countries, sex education is not required in all public school curricula in the United States. The heart of the controversy is not about whether sex education should be taught in school (studies have shown that only seven percent of U.S. adults oppose sex education in schools); it is about the type of sex education that should be taught.
Much of the debate is over the issue of abstinence as compared to a comprehensive sex education program. Abstinence-only programs focus on avoiding sex until marriage and/or delaying it as long as possible. So they do not focus on other types of prevention of unwanted pregnancies and sexually transmitted infections. As a result, according to the Sexuality and Information Council of the United States, only 38 percent of high schools and 14 percent of middle schools across the country teach all 19 topics identified as critical for sex education by the Centers for Disease Control and Prevention (Janfaza 2020).
Research suggests that while government officials may still be debating about the content of sexual education in public schools, the majority of U.S. adults are not. Two-thirds (67 percent) of Americans say education about safer sexual practices is more effective than abstinence-only education in terms of reducing unintended pregnancies. A slightly higher percentage—69 percent—say that emphasizing safer sexual practices and contraception in sexuality education is a better way to reduce the spread of STIs than is emphasizing abstinence (Davis 2018).
Even with these clear majorities in favor of comprehensive education, the Federal government offers roughly $85 million per year to communities that will drive abstinence-only sex education (Columbia Public Health 2017 a). The results, as stated earlier, are relatively clear: the United States has nearly four times the rate of teenage pregnancy than a country like Germany, which has a comprehensive sex education program.
In a similar educational issue not necessarily related to sexuality, researchers and public health advocates find that young girls feel underprepared for puberty. Ages of first menstruation (menarche) and breast development are continually declining in the United States, but education about these changes typically doesn't begin until middle school, which is generally too late. Young people indicate concerns about misinformation and discomfort during the informaal conversations about the topics with friends, sisters, or mothers (Columbia Public Health 2017 b)
Sociological Perspectives on Sex and Sexuality
Sociologists representing all three major theoretical perspectives study the role sexuality plays in social life today. Scholars recognize that sexuality continues to be an important and defining social location and that the manner in which sexuality is constructed has a significant effect on perceptions, interactions, and outcomes.
When it comes to sexuality, functionalists stress the importance of regulating sexual behavior to ensure marital cohesion and family stability. Since functionalists identify the family unit as the most integral component in society, they maintain a strict focus on it at all times and argue in favor of social arrangements that promote and ensure family preservation.
Functionalists such as Talcott Parsons (1955) have long argued that the regulation of sexual activity is an important function of the family. Social norms surrounding family life have, traditionally, encouraged sexual activity within the family unit (marriage) and have discouraged activity outside of it (premarital and extramarital sex). From a functionalist point of view, the purpose of encouraging sexual activity in the confines of marriage is to intensify the bond between spouses and to ensure that procreation occurs within a stable, legally recognized relationship. This structure gives offspring the best possible chance for appropriate socialization and the provision of basic resources.
In this context, the functionalist perspective does not take into account the increasing legal acceptance of same-sex marriage, or the rise in LGBTQ couples who choose to bear and raise children through a variety of available resources.
From a conflict theory perspective, sexuality is another area in which power differentials are present and where dominant groups actively work to promote their worldview as well as their economic interests.
For conflict theorists, there were two key dimensions to the debate over marriage equality—one ideological and the other economic. Dominant groups wish for their worldview—which embraces traditional marriage and the nuclear family—to win out over what they see as the intrusion of a secular, individually driven worldview. On the other hand, many LGBTQ activists argue that legal marriage is a fundamental right that cannot be denied based on sexual orientation and that, historically, there already exists a precedent for changes to marriage laws: the 1960s legalization of formerly forbidden interracial marriages is one example.
From an economic perspective, activists in favor of same-sex marriage point out that legal marriage brings with it certain entitlements, many of which are financial in nature, like Social Security benefits and medical insurance (Solmonese 2008). Denial of these benefits to same-sex couples is wrong, they argue. Conflict theory suggests that as long as people struggle over these social and financial resources, there will be some degree of conflict.
Interactionists focus on the meanings associated with sexuality and with sexual orientation. Since femininity is devalued in U.S. society, those who adopt such traits are subject to ridicule; this is especially true for boys or men. Just as masculinity is the symbolic norm, so too has heterosexuality come to signify normalcy. Prior to 1973, the American Psychological Association (APA) defined homosexuality as an abnormal or deviant disorder. Interactionist labeling theory recognizes the impact this has made. Before 1973, the APA was powerful in shaping social attitudes toward homosexuality by defining it as pathological. Today, the APA cites no association between sexual orientation and psychopathology and sees homosexuality as a normal aspect of human sexuality (APA 2008).
Recall Cooley’s “looking-glass self,” which suggests that self develops as a result of our interpretation and evaluation of the responses of others (Cooley 1902). Constant exposure to derogatory labels, jokes, and pervasive homophobia would lead to a negative self-image, or worse, self-hate. The CDC reports that homosexual youths (as referred to in the study) who experience high levels of social rejection are six times more likely to have high levels of depression and eight times more likely to have attempted suicide (CDC 2011).
Queer Theory is an interdisciplinary approach to sexuality studies that identifies Western society’s rigid splitting of gender into specific roles and questions the manner in which we have been taught to think about sexual orientation. According to Jagose (1996), Queer [Theory] focuses on mismatches between anatomical sex, gender identity, and sexual orientation, not just division into male/female or homosexual/hetereosexual. By calling their discipline “queer,” scholars reject the effects of labeling; instead, they embraced the word “queer” and reclaimed it for their own purposes. The perspective highlights the need for a more flexible and fluid conceptualization of sexuality—one that allows for change, negotiation, and freedom. This mirrors other oppressive schemas in our culture, especially those surrounding gender and race (Black versus White, man versus woman).
Queer theorist Eve Kosofsky Sedgwick argued against U.S. society’s monolithic definition of sexuality and its reduction to a single factor: the sex of someone’s desired partner. Sedgwick identified dozens of other ways in which people’s sexualities were different, such as:
- Even identical genital acts mean very different things to different people.
- Sexuality makes up a large share of the self-perceived identity of some people, a small share of others’.
- Some people spend a lot of time thinking about sex, others little.
- Some people like to have a lot of sex, others little or none.
- Many people have their richest mental/emotional involvement with sexual acts that they don’t do, or don’t even want to do.
- Some people like spontaneous sexual scenes, others like highly scripted ones, others like spontaneous-sounding ones that are nonetheless totally predictable.
- Some people experience their sexuality as deeply embedded in a matrix of gender meanings and gender differentials. Others do not (Sedgwick 1990).
Thus, theorists utilizing queer theory strive to question the ways society perceives and experiences sex, gender, and sexuality, opening the door to new scholarly understanding.
Throughout this chapter we have examined the complexities of gender, sex, and sexuality. Differentiating between sex, gender, and sexual orientation is an important first step to a deeper understanding and critical analysis of these issues. Understanding the sociology of sex, gender, and sexuality will help to build awareness of the inequalities experienced by people outside the dominant groups.