Conclusion

By way of contrast, we might consider the way in which Western cultural constructs first place sex as the producer of sexuality, which then produces behavior. These two different visions of the relationship among sex, gender, and sexuality help us to understand both Western Christian religious difficulties with the sex-gender-sexuality systems of other parts of the world, as well as phenomena such as Zimbabwean, Kenyan, or Ugandan governmental fulminations that homosexuality is a foreign import. The foreign import is actually the cultural construct: sex leads to sexuality leads to behavior, along with the idea that only a portion of the possibilities is permitted.

Ultimately, reducing all sex-gender-sexuality systems to acceptance or rejection of homosexuality imposes a universal foreground, as well as a bipolar system that is consistent with the dichotomous thinking of most Western cultures. If we look at the Western system, which operates with two intersecting dichotomies (masculine-feminine and heterosexual [permitted]-homosexual [forbidden]), and the effort to change that model and the values and meanings attached to it, the desire to demonstrate the "acceptance" of homosexuality on the large cross-cultural canvas becomes understandable. But the distortion of complex sex-gender-sexuality systems in service to that aim does a disservice to the cultural integrity of many peoples and to their efforts to recapture traditional patterns that have often been suppressed.

Pregnancy And Childbirth

Pregnancy And Childbirth

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