Sexuality, Gender, Masculinity And Status

The medieval concept of maleness was heavily influenced by the writings of the classical period. The physiological and other medical theories that constituted this concept were not restricted to the domain of medicine. They were supported by the religious doctrines. All of these rhetorics were based on a common assumption that men are physically, morally, and intellectually superior to women. A key component that defined maleness was virility. Men were charged with the duty of taking care of women’s health by regularly performing sexual intercourse so that their uterus did not dry up and she remained fertile. So important was this trait to the idea of masculinity that it was considered as a valid reason for divorce. This caused a woman’s chastity to be inextricably linked with her husband’s honor. Adulterous behavior on the wife’s part was considered to be a sign of weakness in a man. A disobedient daughter also tainted a father’s honor and diminished his masculinity. A consequence of this was that a woman’s body became a site of sexual violence to avenge one’s honor. The Reeve’s Tale presents an instance of this, where two Cambridge undergraduates are determined to teach the dishonest miller a lesson and achieve their motive by sleeping with his daughter and wife. Another parameter on which manhood was judged was the sex of the child he engendered. In his writings, Aristotle had claimed that male semen was the source of life. This belief was reinforced by the medieval physicians. If a man begot a male heir, his masculinity was bolstered. These discourses resulted in a strict division between the two sexes. While women could transgress this code of conduct without severe repercussions, men were forbidden from exhibiting any feminine behavior. Many instances of cross-dressing among women have been found both in literature and reality; however such impersonation was not permitted for men.

Alike gender, sexuality is also a social construct, especially when looking at the period before the 18th century, when one’s sexual orientation did not matter, hence there being no need for justification, just as pointed by Foucault: “Sexual practices had little need of secrecy; words were said without undue reticence, and things were done without too much concealment; one had a tolerant familiarity with the illicit.” (3). And the 19th century came and brought with it a big change, and not only did people become engulfed by social norms, whom they should abide at all costs, but they also had to keep their sexual preferences under lock and key: “But twilight soon fell upon this bright day, followed by the monotonous nights of the Victorian

Sexuality is defined as one’s sexual character which possesses the structural and functional traits of sex. In the Renaissance, this definition was accompanied with ideologies of gender. This incorporated knowledge led to their notions of the female being inferior to the male based on what was

According to Halperin, “the 'sexuality' of the classical Athenians...was constituted by the very principles on which Athenian public life was organized” (Halperin 419). By this he is referring to the fact that sexuality in the Ancient Athens society was socially constructed, but not in the way that it is understood to be socially constructed in modern thought. The so-called sexuality of the Ancient Greek peoples in Athens was directly related to how the society worked, how it was built and how it was understood. Halperin provides a quote from a French anthropologist who is named Maurice Godelier in order to make this point more apparent. This quote states that “it is not sexuality which haunts society, but society which haunts the body's sexuality” (Halperin 419). This statement re-emphasizes the fact that sexuality is a socially constructed concept, entirely dependant upon the society in which it is created in order to be best understood. The history of sexuality, therefore, is a brief history in the sense that the idea of sexuality is constantly being rethought and changed. Halperin sums up the concept of sexuality very well when he says that “[it]...is not a cause but an effect” (Halperin).

The main argument is about the problem posed for the modern viewer by the eroticized body of the political ruler, which wasn't a problem for the ancient - Mesopotamians; that sexuality was inextricably linked to potency to male vigor and manly vigor to dominance and authority. In other words, Irene Winter's thesis is about sexuality signifying rule in ancient times.

Human sexuality is a common phrase for all, and anything, pertaining to the feelings and behaviors of sex for the human race. Sexuality has been a topic that has been discussed and studied for as far back as 1000 years B.C. and is still being studied today. As the discussion of sexuality has progressed through history, theories have been created based on research and experiments that scholars have implemented, based on their own perceptions of human behavior. Out of the many theories that pose to explain sexual behavior, Sexuality Now explained ten that are seemed to be the most overlapped, and built off of theories. Of these theories, two that were discussed in the text were the behavioral and sociological theory. These two theories cover some of the basic ideas of what could possibly influence a person’s sexuality.

In ancient Greece, it was crucial that men proved their masculinity in order to uphold their worth and earn them a place in social establishments. An important aspect of human life is a man’s masculine identity and how it plays a role in society. However with this idea of masculinity came limitations that were not to be crossed. Ancient Greek epics, the Iliad and the Odyssey, both function to provide their own view on masculinity in society through the reverse sex similes. In the Iliad the crucial role of Achilles as a warrior and his association with maternal protection, as represented through it’s reverse sex maternal similes, ultimately proves problematic. This intrinsic part of man to fight on the battlefield to win timê and kleos is ultimately

In the Roman Empire, the men that were open to having sexual acts done to them by other males were looked at differently, as previously mentioned. They were looked at differently in the sense that they were categorized as feminine, and with this idea in mind, the Roman men saw these feminine men as woman in a sense so they saw it fit or acceptable to have sex with these types of men. They were, in a way, creating neutralization to the homosexual activities that they were partaking in to make it into something that defined your masculinity for the positive. The following is an excerpt from the text Roman Homosexuality by (Williams 1999):

What is masculinity? Answers may vary depending on who you may ask, C.J. Pascoe’s ethnography titled Dude, You’re A Fag: Masculinity and Sexuality in High School targets high school as being the important location where the term masculinity is asserted, defended and defined by the students who roam the halls of River High. High school is a difficult time for anyone, especially when we bring up the ideals of sexuality and gender identity, all topics which are explored in this ethnography. Pascoe spent around eighteen months of fieldwork in the racially diverse working middle-class River High School. Dude You’re A Fag sheds a new light on masculinity as a meaning as well as a set of social practices. C. J. Pascoe 's unconventional approach examines masculinity as not only a gendered process but also a sexual one. Pascoe demonstrates how the threat of the word fag becomes a disciplinary mechanism for regulating heterosexual as well as homosexual boys and how the "fag discourse" is as much tied to gender as it is to sexuality.

In Perpetua’s time, the Roman culture had strict views on gender and the role of a woman in society. Early Roman society families had a patriarchal structure meaning the father was the head of the family. The strongest tie within the family was that between a father and a daughter. Daughters were expected to “[forge] political and social ties” for fathers (Salisbury 6). A Roman daughter was favored the most; they received the best education overseen by their fathers. The purpose of a strong education was “to pass on to their sons the values of Rome” as well as help her to be a good mother in the future (Salisbury 7). A woman’s purpose in the Roman culture was reproduction in order to continue lineage. In addition to strict family and social rules, Roman women joined cults with specific rituals for females to perform. A woman’s role in Roman society was “defined by cults…to preserve social order” (Salisbury 12). Women joined a specific cult depending on the

During the time period of the early Roman Empire, and through the early times of Octavian, it is important to note the roles that each sex played. Unlike current western culture, men and women were not equal. Each sex was thought of differently, with women being less than men. According to Severy, the Romans thought of the Roman women as “weakness, instability, and irrationality” (Severy 23). These viewpoints of women lead to women being treated in way that was subservient to men. According to Severy, in contrast, the Romans thought of men as “strength, integrity, and self-control” (Severy 23). This thought process lead to men being in positions of power and control and ultimately the decision makers. This was so much the case that women had to have a male guardian to go out with them during major purchases to verify that was what was supposed to be bought at points (Severy 23). This thought process bled into the

The toga was important in determining the class of which a man came from, how a man looked was central to their public perception. According to Alice T. Christ, the toga virilis was an “explicit attribute of Roman manhood,” (Christ 25). It was necessary to gain civic recognition in order to be considered a man, vir. A few years after puberty would celebrate “legal majority” would wear a plain white toga para. The toga virilis “signified a bodily state: sexually capable and male; but also a Roman citizen body, a normative political construct for which male sexual maturity was on the first prerequisite,” (Christ 25). Furthermore, per White, the toga was a vehicle for Augustus’s programmatic restoration of ancestral customs. The toga virilirs

How is gender and gender roles socially constructed? Soulliere states that gender is a cultural creation that is frequently developed by and represented through popular cultural media such as advertisements, music, sports, and entertainment television (Soulliere 2006). The article “Wrestling with Masculinity: Messages about Manhood in the WWE” by Danielle M. Soulliere (2006), examines messages about manhood revealed by televised professional wrestling (Soulliere 1). Messages concerning masculinity and manhood were investigated and compared to the cultural version of masculinity (Soulliere 2006). Soulliere’s research proves that the World Wrestling Entertainment (WWE) depicts messages, which supports the dominant hegemonic form of masculinity (Soulliere 2006). To further grasp and understand Soulliere’s hypothesis, we must first examine her research methods and outcomes.

The heroes in Greek and Roman mythology had the characteristics of violent masculinity and bravery, the ideology of a patriarchal society in which all the men were elite than the women. According to Kampmen in Gender Theory in Roman Art, “Roman society evolved in such a way as to enable elite men to establish and maintain power over everyone else, ” such men included heroes like Hercules, Achilles, and Pentheus (1996, p.152). They represented the elite males who had stable physical attributes that emphasized their masculinity and heroism. Heroes like the ones mentioned above had been idolized and worshiped with cults due to their works in helping their societies to fight monsters, the gods also favored them. Gender is emphasized by one 's appearance, dressing being the primary attribute. The mythic narratives of Achilles on Scyros, Hercules and Omphale and lastly Pentheus and Dionysus give a rather strange definition on the characteristics of heroes when they crossdress. In this essay, I shall discuss how male heroes characteristics become subverted than emphasized due to the myths of cross-dressing.

Unlike twenty-first century America, ancient Greece viewed human sexuality depending on the person’s control on their sexual impulses. Bisexuality was very accepted and the most widespread same – sex relation was between an adult man and a pubescent boy. This relationship was usually just for sexual pleasure, than an actual emotional committed relationship. Like mentioned before ancient Greeks did not believe in sexual orientation rather, it depended whether the person was the penetrator or the penetrated. As a dominant male centered society, men imposed their