How many genders are there?

These days it is often contested how many genders is there. So my question is how many genders is there and is it unnatural for evolution to generate multiple genders.

Sex vs Gender

Sex is defined by the anatomy of an individual. The majority of people can safely be categorized as either male or female. There are exceptions and limit-cases of course such as intersex people for example.

Gender is a social construct. It is therefore not the role of a biologist but the role of a sociologist to address the details of the concept of gender. I am therefore not trained to discuss these points but I will just say a few introductory words.

The gender can either refer to a social role based on the sex of the person (gender role) or personal identification of one's own gender based on personal appreciation (gender identity). The two most common genders are male and female which are named after their sexual equivalent. However, there are other types of genders. Btw, you might want to make sure to avoid confusion between gender and sexual orientation. It is also important to distinguish between "gender role and "gender identity"

Have a look at wikipedia > Sex and gender distinction for more information.

Note that, in biology, as we are not dealing with the social construct of the gender, we tend sometimes to use the term 'gender' as a synonym of 'sex'. Using the term gender instead of sex also has the advantage in biology to avoid the confusion between 'sex', 'sexual reproduction' and 'sexual organ'. I will below use the term 'sex' and 'gender' as defined by sociologists.

Answering in the text

These days it is often contested how many genders is there. So my question is how many genders is there[?]

There is no true answer to this question. There are as many genders as we want to as it is a social construct. There are only two sexes (and limit cases).

is it unnatural for evolution to generate multiple genders.

For reasons explained above, the question makes no sense. But let's replace 'gender' by 'sex' and rephrase your question as

is it unnatural for evolution to generate multiple sex?

There are species with a number of genders different from two. There are of course also species where single individuals have carry organs of both sexes. There are species where reproduction is asexual. There are species with sex but very little sexual dimorpisms (thanks @TimonG.), there are species with sexual reproduction but not sexes (sometimes mating types), etc… So, no it exists.

In humans however, there are only two sexes (plus limit cases).

Sex and sexual orientation

Of course, sex and sexual orientation are not the same thing. While there are only 2 sexes in humans (and as many genders as we want), there may be a lot of different sexual preferences. In fact, if we go into the details there are probably as many sexual preferences as there are people! Typically, we categorize those sexual preferences into a few sexual orientation. Note that there is nothing "unnatural" (whatever this term mean) to having a sexual orientation that differ from what the majority of the people with the same sex have.

You might want to read the post How can homosexuality evolve despite natural selection?

Sex and gender distinction

The distinction between sex and gender differentiates a person's sex from that person's gender, which can refer to either social roles ascribed on the basis of the sex of the person (gender role) or personal identification of one's own gender based on an internal awareness (gender identity). [1] [2] [3] [4] In some circumstances, an individual's assigned sex and gender do not align, and the person may be transgender. [1] In other cases, an individual may have sex characteristics that complicate sex assignment, and the person may be intersex.

In ordinary speech, sex and gender are often used interchangeably. [5] [6] Some languages, such as German or Finnish, have no separate words for sex and gender, and the distinction has to be made through context.

Sexologist John Money introduced the terminological distinction between biological sex and gender as a role in 1955. Before his work, it was virtually unknown to use the word gender to refer to anything but grammatical categories. [7] [8] [9]

Among scientists, the term sex differences (as compared to gender differences) is typically applied to sexually dimorphic traits that are hypothesized to be evolved consequences of sexual selection. [10] [11] [ failed verification ]

How many genders are there? - Biology

It is important to distinguish between sex and gender. Sex refers to a person’s biological make-up as male or female. Typically, a person’s genotype (genetic makeup) and phenotype (observable traits) are used to determine a person’s sex. Males are defined as having an XY 23 rd chromosome, while females are defined as having an XX 23 rd chromosome (though tests have revealed variations in chromosomes, including XXY, XYY, and XXX). Scientists have linked a person’s 23 rd chromosome to the development of a sexed phenotype. Anatomically, males and females have different reproductive organs: a penis, testicles, and scrotum for males, and a vagina, uterus, and ovaries for females. Other anatomical differences include the development of breasts among females, and the presence of a menstrual cycle.

Male and female are generally understood as discrete categories, often referred to as “opposite” sexes. In fact, the majority of male and female biology is identical. Male and female reproductive systems are distinct, but otherwise most bodily systems function the same way. With regards to digestive, respiratory, circulatory, lymphatic, musculoskeletal, nervous, immune, sensory, endocrine, and integumentary systems, males and females have many more similarities than differences. Likewise, males and females have nearly all the same hormones present in their bodies, though the amount of certain hormones (such as estrogen and testosterone) varies.

While sex is the determination of whether a person is biologically male or female, gender is the sociocultural determination of

understanding of what it means to be a man or a woman. Sex is largely constant across different cultures in virtually any country, a person with XY chromosomes and male reproductive organs is considered male. Gender, however, takes many forms and is shaped by religious, political, legal, philosophical, linguistic, and other traditions. For example, in some countries, wearing make-up is associated with women and is seen as feminine. Elsewhere, men routinely wear make-up and it is seen as masculine. Across history in most parts of the world, women have been denied access to economic independence and legal and political rights more often than men have. This oppression is based on cultural understandings of women as the weaker sex, but is often linked to females’ biological capacity for bearing and nursing children.

The Trouble with Women! (1959): Are Brad’s problems really the result of qualities that are innate to women? Is this a question of sex, gender or simply sexism?

Some physical differences between the male and female sexes are thought to occur as a result of both biological and cultural processes. For example, on average, males have more upper body strength than females. This difference is partially the result of differences in the biological development of the musculoskeletal system, but is exacerbated by the cultural tendency for men to use their upper body muscles more than women through physical labor and athletics. Similarly, males have a shorter life expectancy than females do, on average. Again, this may partially result from different biological make-ups, but decreased life-expectancy gaps in developed countries proves that cultural institutions contribute to the gap. When men and women have similar careers and lifestyles, the life-expectancy gap decreases.

The Male Anatomy: The male reproductive system is clearly distinct from that of the female.

Sex, Gender, and Sexuality: It’s Complicated

When a baby is born, the obstetrician or midwife announces “It’s a boy” or “It’s a girl.” As toddlers, children learn to classify everyone as either boy or girl. When our firstborn was very young, we overheard her talking to herself as she grappled with the concept:

Let’s see… I’m a girl, and Kimberly [her baby sister] is a girl, and Mommy’s a girl… but Daddy’s not a girl… He’s a boy. [Pause followed by exasperated sigh] Cause he doesn’t know any better!

As with most things in science, the concept of boy versus girl is more complicated than it appears at first glance. It’s not a simple dichotomy. We humans like to classify everything into neat pigeonholes, but Nature’s inventiveness outsmarts us at every step.

Etymology and meaning of the word gender

Gender originally meant “kind.” The English word was derived from the Latin word “genus” via Old French. In common use, it came to denote masculinity and femininity. Its main application was in grammar, where words were classified as having masculine, feminine, or neuter gender. In 1926, Henry Fowler argued that it was a purely grammatical concept that should not be used in other spheres. In today’s dictionaries, one of the accepted definitions of gender is as a synonym for “sex.” The words are often used interchangeably, although the preferred usage is to use sex to refer to biological differences and gender to refer to social roles. (Which becomes problematic when you’re not sure if a given trait is determined by biology or culture.) The modern academic sense of gender was popularized by the feminist movement. As a result, scientists have sometimes chosen to extend the use of the word to biological differences in an attempt to show their sympathy with feminist goals. Some have even argued that “sex” is a just another social construct.

Many factors combine to determine sex and gender, and not one of them is simple black and white

Chromosomal sex. Males are XY, females are XX. But there are individuals who are XXY (Klinefelter syndrome), XYY, a mosaic of XX and XY cells, XXX, XO (Turner’s syndrome), and various other accidents of cell division gone awry. How are these anomalies to be categorized? How do they affect behavior and gender role?

Intrauterine hormonal effects. In congenital adrenal hyperplasia (CAH), a female fetus (XX) is exposed to high levels of adrenal hormone and is born looking like a boy. In androgen insensitivity syndrome (AIS), a male fetus is unresponsive to androgens and is born looking like a girl. In 5-alpha reductase deficiency (5-ARD), androgen levels are normal but an enzyme necessary for male genital development is missing these individuals may appear to be female and may be raised as girls, but at puberty they develop masculine secondary sex characteristics.

Internal sexual organs. Are there testes or ovaries? Both? Is there an ovotestis?

External sexual characteristics. Is there a penis? A vagina? Both? Neither? An enlarged clitoris? Hypospadias? In concealed penis, a penis is normally developed but hidden from view under fat in varying locations. In 1 in 10 million male births, there is aphallia: a failure of the penis to develop in an otherwise normal XY fetus.

The sex of rearing. Was the individual raised as a boy or a girl? Even this isn’t so straightforward. In the case of 5-ARD, if it is known they will develop the appearance of males at puberty, rearing may be ambiguous. John Money’s famous patient, a boy whose penis was amputated in a circumcision accident at the age of 8 months, was raised as a boy for 17 months before he was re-assigned to a female gender and raised as a girl. (That didn’t work out too well!)

Sexual desire. Is the individual attracted to men, women, both, neither? To children, animals, or fetish objects like shoes or cars? Is suffering or humiliation a turn-on? Are non-consenting partners preferred? If you think you know about the wondrous variety of sexual interests, check out this list of paraphilias and you may discover a new one. I was intrigued to discover plushophilia, the sexual attraction to stuffed toy animals.

Sexual behavior. Does the individual act on those sexual desires or suppress them?

Social gender. Does the individual play the role expected of a male or female in society? All the time, or part of the time? Does he/she sometimes dress in clothes of the opposite sex, publicly or in secret? Do friends and associates perceive the individual as male or female?

  • The bathroom test: does the individual go through the door marked “men” or “women”? Do the other patrons object?
  • The language test. Does the person refer to himself/herself as a man or woman, Mr. or Ms.? Does he/she prefer others address him/her as “he” or “she”? (In the case of androgynous uncertainty, it’s OK to ask which they prefer.)

Legal gender. My former secretary Doris’ birth certificate mistakenly listed her as male she only succeeded in getting the error corrected after she had become a grandmother. Gender can be legally changed after sex-change surgery. The laws may make different provisions for males and females (draft registration, maternity leave), and may prohibit same-sex marriage. Pension systems often have different retirement ages for men and women.

Gender dysphoria. Does the individual feel he/she was assigned the “wrong” sex? Is it a mild discomfort or an overwhelming conviction? Does it lead to changes in behavior?

Surgically altered external genitalia. What do we call someone who has undergone sex change surgery? What do we call someone who wants the surgery and is waiting for it? At what point in the long sex-change process can the sex be assumed to actually have changed?

Are there parallels in animals?

There are examples of intersex and sex chromosome abnormalities in animals. Homosexual behaviors have now been reported in 1500 species of animals. In animals, particularly fish, there are examples of organisms that are born as a male and change sex to become a female, and vice versa. There are also bidirectional sex changers that have both male and female gonads and change sex according to social status. Animals have frequently been observed attempting copulation with animals of other species.

Sex is a spectrum on several axes

Science has not been able to categorically distinguish a male from a female. There’s no one simple test to determine whether an individual is a woman or a man. It’s not an either/or dichotomy, but a multidimensional spectrum on several axes, from the biological to the social to the psychological. And science has not conclusively shown which characteristics are biologically determined. Nature and nurture interact and influence each other it’s difficult to tease out the contributions of each. Each axis has its own continuum, with degrees of strength. A person can fall at the male end of the spectrum on some axes and at the female end of the spectrum on others.

So what are we to do? Reject the very ideas of sex and gender and stop trying to classify people? Reject the dichotomy? Of course not! The binary classification is sufficient for most practical purposes and is very useful. In medicine, the knowledge that a patient is male or female helps to guide diagnosis and treatment. We know that men and women have different responses to medications and different incidences of various diseases.

It is enough to remember that male/female categories are arbitrary and not absolute. Science is not simple. We try to categorize, but nature is infinitely inventive.

While You Are Ringing In The Summer, Don't Forget To Remember The Importance Of What We Have Off For.

Home of the free because of the brave.

"The American flag does not fly because the wind moves it. It flies from the last breath of each solider who died protecting it."

On this present day in America, we currently have over 1.4 million brave men and women actively listed in the armed forces to protect and serve our country.

Currently there is an increased rate of 2.4 million retiree's from the US military

Approximately, there has been over 3.4 million deaths of soldiers fighting in wars.

Every single year, everyone look's forward to Memorial Day Weekend, a weekend where beaches become overcrowded, people fire up them grills for a fun sunny BBQ, simply an increase of summer activities, as a "pre-game" before summer begins.

Many American's have forgot the true definition of why we have the privilege to celebrate Memorial Day.

In simple terms, Memorial Day is a day to pause, remember, reflect and honor the fallen who died protecting and serving for everything we are free to do today.

Thank you for stepping forward, when most would have stepped backwards.

Thank you for the times you missed with your families, in order to protect mine.

Thank you for involving yourself, knowing that you had to rely on faith and the prayers of others for your own protection.

Thank you for being so selfless, and putting your life on the line to protect others, even though you didn't know them at all.

Thank you for toughing it out, and being a volunteer to represent us.

Thank you for your dedication and diligence.

Without you, we wouldn't have the freedom we are granted now.

I pray you never get handed that folded flag. The flag is folded to represent the original thirteen colonies of the United States. Each fold carries its own meaning. According to the description, some folds symbolize freedom, life, or pay tribute to mothers, fathers, and children of those who serve in the Armed Forces.

As long as you live, continuously pray for those families who get handed that flag as someone just lost a mother, husband, daughter, son, father, wife, or a friend. Every person means something to someone.

Most Americans have never fought in a war. They've never laced up their boots and went into combat. They didn't have to worry about surviving until the next day as gunfire went off around them. Most Americans don't know what that experience is like.

However, some Americans do as they fight for our country every day. We need to thank and remember these Americans because they fight for our country while the rest of us stay safe back home and away from the war zone.

Never take for granted that you are here because someone fought for you to be here and never forget the people who died because they gave that right to you.

So, as you are out celebrating this weekend, drink to those who aren't with us today and don't forget the true definition of why we celebrate Memorial Day every year.

"…And if words cannot repay the debt we owe these men, surely with our actions we must strive to keep faith with them and with the vision that led them to battle and to final sacrifice."

While You Are Ringing In The Summer, Don't Forget To Remember The Importance Of What We Have Off For.

Home of the free because of the brave.

"The American flag does not fly because the wind moves it. It flies from the last breath of each solider who died protecting it."

On this present day in America, we currently have over 1.4 million brave men and women actively listed in the armed forces to protect and serve our country.

Currently there is an increased rate of 2.4 million retiree's from the US military

Approximately, there has been over 3.4 million deaths of soldiers fighting in wars.

Every single year, everyone look's forward to Memorial Day Weekend, a weekend where beaches become overcrowded, people fire up them grills for a fun sunny BBQ, simply an increase of summer activities, as a "pre-game" before summer begins.

Many American's have forgot the true definition of why we have the privilege to celebrate Memorial Day.

In simple terms, Memorial Day is a day to pause, remember, reflect and honor the fallen who died protecting and serving for everything we are free to do today.

Thank you for stepping forward, when most would have stepped backwards.

Thank you for the times you missed with your families, in order to protect mine.

Thank you for involving yourself, knowing that you had to rely on faith and the prayers of others for your own protection.

Thank you for being so selfless, and putting your life on the line to protect others, even though you didn't know them at all.

Thank you for toughing it out, and being a volunteer to represent us.

Thank you for your dedication and diligence.

Without you, we wouldn't have the freedom we are granted now.

I pray you never get handed that folded flag. The flag is folded to represent the original thirteen colonies of the United States. Each fold carries its own meaning. According to the description, some folds symbolize freedom, life, or pay tribute to mothers, fathers, and children of those who serve in the Armed Forces.

As long as you live, continuously pray for those families who get handed that flag as someone just lost a mother, husband, daughter, son, father, wife, or a friend. Every person means something to someone.

Most Americans have never fought in a war. They've never laced up their boots and went into combat. They didn't have to worry about surviving until the next day as gunfire went off around them. Most Americans don't know what that experience is like.

However, some Americans do as they fight for our country every day. We need to thank and remember these Americans because they fight for our country while the rest of us stay safe back home and away from the war zone.

Never take for granted that you are here because someone fought for you to be here and never forget the people who died because they gave that right to you.

So, as you are out celebrating this weekend, drink to those who aren't with us today and don't forget the true definition of why we celebrate Memorial Day every year.

"…And if words cannot repay the debt we owe these men, surely with our actions we must strive to keep faith with them and with the vision that led them to battle and to final sacrifice."

US proposal for defining gender has no basis in science

According to a draft memo leaked to The New York Times, the US Department of Health and Human Services (HHS) proposes to establish a legal definition of whether someone is male or female based solely and immutably on the genitals they are born with. Genetic testing, it says, could be used to resolve any ambiguity about external appearance. The move would make it easier for institutions receiving federal funds, such as universities and health programmes, to discriminate against people on the basis of their gender identity.

The memo claims that processes for deciding the sex on a birth certificate will be “clear, grounded in science, objective and administrable”.

The proposal — on which HHS officials have refused to comment — is a terrible idea that should be killed off. It has no foundation in science and would undo decades of progress on understanding sex — a classification based on internal and external bodily characteristics — and gender, a social construct related to biological differences but also rooted in culture, societal norms and individual behaviour. Worse, it would undermine efforts to reduce discrimination against transgender people and those who do not fall into the binary categories of male or female.

Furthermore, biology is not as straightforward as the proposal suggests. By some estimates, as many as one in 100 people have differences or disorders of sex development, such as hormonal conditions, genetic changes or anatomical ambiguities, some of which mean that their genitalia cannot clearly be classified as male or female. For most of the twentieth century, doctors would often surgically alter an infant’s ambiguous genitals to match whichever sex was easier, and expect the child to adapt. Frequently, they were wrong. A 2004 study tracked 14 genetically male children given female genitalia 8 ended up identifying as male, and the surgical intervention caused them great distress (W. G. Reiner and J. P. Gearhart N. Engl. J. Med. 350, 333–341 2004).

Even more scientifically complex is a mismatch between gender and the sex on a person’s birth certificate. Some evidence suggests that transgender identity has genetic or hormonal roots, but its exact biological correlates are unclear. Whatever the cause, organizations such as the American Academy of Pediatrics advise physicians to treat people according to their preferred gender, regardless of appearance or genetics.

The research and medical community now sees sex as more complex than male and female, and gender as a spectrum that includes transgender people and those who identify as neither male nor female. The US administration’s proposal would ignore that expert consensus.

The idea that science can make definitive conclusions about a person’s sex or gender is fundamentally flawed. Just ask sports organizations such as the International Olympic Committee (IOC), which have struggled with this for decades. In the 1960s, concerned that men would compete in women’s events, officials tried classifying athletes through genital exams — an intrusive and humiliating process. DNA tests that check for the presence of a Y chromosome did not prove reliable, either: people with XY chromosomes can have female characteristics owing to conditions including an inability to respond to testosterone.

Nowadays, the IOC classifies athletes by measuring their testosterone levels, but this, too, is flawed. Certain medical conditions can raise women’s testosterone levels to the typical male range, and the tests leave them unable to compete among women.

If the Trump administration does attempt to impose genetic testing, it will have many surprises. For instance, genetic recombination can transfer Y chromosome genes to X chromosomes, resulting in people with XX chromosomes who have male characteristics.

Political attempts to pigeonhole people have nothing to do with science and everything to do with stripping away rights and recognition from those whose identity does not correspond with outdated ideas of sex and gender. It is an easy way for the Trump administration to rally its supporters, many of whom oppose equality for people from sexual and gender minorities. It is unsurprising that it appeared just weeks before the midterm elections.

This is not the first time that the administration has attacked legal protections for transgender and non-binary people. Last year, Trump declared that transgender people would no longer be allowed to serve in the US military, and rescinded guidelines suggesting that schools should let pupils use the lavatory of their choice. An October 2017 memo from the US Department of Justice stated that laws prohibiting employment discrimination should not apply to gender identity.

Instituting a policy with a narrow definition of sex or gender and no basis in science would be a major step backwards for the United States in gender-identity issues. Sadly, the move is only the latest in a series of proposals that misuse and ignore science and harm marginalized groups as part of a quest to score cheap political points.

“Modern Science” Says There Are Six Sexes?

A few weeks ago CNN published a news piece that contained the statement, “It’s not possible to know a person’s gender identity at birth, and there is no consensus criteria for assigning sex at birth.” Such a statement is obviously anti-science—the “consensus criteria” for establishing “sex at birth” has been known since Eve gave birth to Cain, and Adam said, “It’s a boy!” Well, CNN isn’t alone at being anti-science.

A Democratic state legislator in Texas, who attended Harvard, recently stated, “I want us to all be aware of recognize [sic] is that modern science obviously recognizes that there are many more than two biological sexes. In fact, there are six . . . ”

Does modern science really recognize “six really common biological sexes” in humans? No. There are two: male and female. The “gender identities” so popular today are not biological sexes—they are determined by the feelings of the person claiming the gender identity. But feelings do not determine truth. Instead of relying on our feelings, we must turn to the Word of God for absolute truth and, by the power of God ’s spirit and the gospel , line our feelings up with God ’s Word and truth. And besides, because we are sinners (Romans 3:23) and our hearts are “deceitful above all things and desperately wicked” (Jeremiah 17:9), we can’t trust our feelings!

Rep. James Talarico went on to state, “The point is that biologically speaking, scientifically speaking, sex is a spectrum, and oftentimes can be very ambiguous.” What does he mean by this? Well, he’s pointing to the fact that not everyone is XX (female) or XY (male)—“but also single X, XXY, XYY and XXXY.” But do abnormalities in sex chromosomes really mean there are “six really common biological sexes”?

No. Abnormalities in chromosomal development are just that: abnormalities, deviations from the norm. Abnormalities do not constitute a new biological sex. Rather, they are a disorder of normal human development. Individuals with these abnormalities are still either male or female. Those with a Y are male and those without a Y are female. Such abnormalities often cause problems (which range from minor to more severe) for those who have them. Also, these abnormalities are not “really common.” For the XXY arrangement, it’s 1 in 600 births for XYY and XXXY, it’s 1 in 1,000 and X is 1 in 2,500–4,000 births.

Also, these abnormalities are not the same thing as so-called “gender identity.” Transgender, gender fluidity, and everything else LGBTQ activists are pushing have nothing to do with biology—it has everything to do with psychology, how a person thinks and views himself or herself. It’s not a problem of the body. It’s a problem of the mind!

Such individuals need compassion and kindness—and they need the truth that comes from God ’s Word and is confirmed by observational science. There are only two genders/sexes in humans: male and female ( Genesis 1:27 ). That’s how God has made us, and trying to change one’s gender is ultimately a sinful rejection of God ’s design. Those who struggle with gender dysphoria need gospel truth. They need to know that their identity need not be rooted in themselves and their feelings but rather in Christ, his death, and resurrection for them, and his design for them and their body.

Those who struggle with gender dysphoria don’t need chemicals, body mutilating surgery, cross-dressing clothes, new pronouns, and a new name—they need the gospel message that changes hearts and lives for eternity and gives them a new identity rooted in Christ.

How many genders are there?

This is a topic for anthropology, not biology. A gender is a suite of social roles and expectations, which is not consistent across time or cultures.

Genders cannot be biologically determined, that would be sex. Gender is much more complex and depends on the society you’re in. There are two main sexes but there’s still outliers such as intersex individuals. How many genders? That question cannot be answered definitively because it has changed throughout history and still today depending on where you are geographically.

I feel like gender is one of those big scientific questions of psychology like with consciousness-I mean nonono, you won't be getting me this time!

There's one gender. It is mine. It's how I was raised *snorts phlegm*

(edit: but really, ask the neurology part of reddit, if you want a biological answer. Maybe someone studied it. The most that I can point you to is defining sex and sexual expression, which really isn't the same thing as gender, which also isn't the same thing as gender expression)

I read that as "there is one gender, it is Mime". Felt my blood run cold.

I disagree that this is offtopic, because there is certainly a biological component of gender: it’s not like sex and gender are completely unrelated. We know that there are neurological, neuroendocrinological, and psychological factors that affect gender, and the charge that the gender binary is affirmed by science is flatly wrong. People overcomplicate gender, sometimes with a political agenda, and I personally think the best way to answer “how many genders are there” is like this:

There are three main spectrums of gender.

Men — Anyone who identifies as a man, including a range of presentations: a flamboyantly gay nurse is not less of a man than a straight construction worker who goes to the gym 5 days a week

Women — Anyone who identifies as a woman, also including a range of presentations

Nonbinary — Anyone who does not strictly identify as a man or woman, including people who identify as both, something in between, or no gender at all, and people whose gender changes over time

Nonbinary can (and frequently is) separated into multiple different groups, but when so many people are incredulous and confused about gender I think the simplest explanation is best. This doesn’t mean I think any particular gender is more legitimate or more important.

Nonbinary is where you find xenogenders like stargender and catgender and so on, which is usually what people are referring to when they say “there’s 9000 genders” or whatever. I’m not really going to get into xenogender because there’s zero scientific information on it right now and it represents a tiny percentage of the population (0.35% of the respondents to the 2020 Gender Census), but I will say that it costs you nothing to refer to people like they ask but makes an incredible difference to them, whether you understand why or not.

The common belief that the nonbinary spectrum is overly complex or difficult to understand is unfair. Everything is complex when you zoom in. I could tell you about the Tree of Life by describing the major groups, or I could tell you about the infinite branches of each tiny clade. The former explanation would clarify the shape of life on Earth to anyone, regardless of their prior knowledge. The latter would confuse the vast majority of people. Most things in life are like this: complexity is ubiquitous.

Here is a relevant and very recent article on the science of gender (unfortunately paywalled).

Edit: deleting this question is really unfortunate. This is absolutely relevant and a good discussion could come from it.



The modern English word gender comes from the Middle English gender, gendre, a loanword from Anglo-Norman and Middle French gendre. This, in turn, came from Latin genus. Both words mean "kind", "type", or "sort". They derive ultimately from a widely attested Proto-Indo-European (PIE) root g e n-, [11] [12] which is also the source of kin, kind, king, and many other English words. [13] It appears in Modern French in the word genre (type, kind, also genre sexuel) and is related to the Greek root gen- (to produce), appearing in gene, genesis, and oxygen. The Oxford Etymological Dictionary of the English Language of 1882 defined gender as kind, breed, sex, derived from the Latin ablative case of genus, like genere natus, which refers to birth. [14] The first edition of the Oxford English Dictionary (OED1, Volume 4, 1900) notes the original meaning of gender as "kind" had already become obsolete.

History of the concept

The concept of gender, in the modern sense, is a recent invention in human history. [15] The ancient world had no basis of understanding gender as it has been understood in the humanities and social sciences for the past few decades. [15] The term gender had been associated with grammar for most of history and only started to move towards it being a malleable cultural construct in the 1950s and 1960s. [16]

Before Sexologist John Money and colleagues introduced the terminological distinction between biological sex and gender as a role in 1955, it was uncommon to use the word gender to refer to anything but grammatical categories. [1] [2] For example, in a bibliography of 12,000 references on marriage and family from 1900–1964, the term gender does not even emerge once. [1] Analysis of more than 30 million academic article titles from 1945–2001 showed that the uses of the term "gender", were much rarer than uses of "sex", was often used as a grammatical category early in this period. By the end of this period, uses of "gender" outnumbered uses of "sex" in the social sciences, arts, and humanities. [2] It was in the 1970s that feminist scholars adopted the term gender as way of distinguishing "socially constructed" aspects of male–female differences (gender) from "biologically determined" aspects (sex). [2]

In the last two decades of the 20th century, the use of gender in academia has increased greatly, outnumbering uses of sex in the social sciences. While the spread of the word in science publications can be attributed to the influence of feminism, its use as a synonym for sex is attributed to the failure to grasp the distinction made in feminist theory, and the distinction has sometimes become blurred with the theory itself David Haig stated, "Among the reasons that working scientists have given me for choosing gender rather than sex in biological contexts are desires to signal sympathy with feminist goals, to use a more academic term, or to avoid the connotation of copulation." [2]

In legal cases alleging discrimination, sex is usually preferred as the determining factor rather than gender as it refers to biology rather than socially constructed norms which are more open to interpretation and dispute. [17] Julie Greenberg writes that although gender and sex are separate concepts, they are interlinked in that gender discrimination often results from stereotypes based on what is expected of members of each sex. [18] In J.E.B. v. Alabama ex rel. T.B., United States Supreme Court Justice Antonin Scalia wrote:

The word 'gender' has acquired the new and useful connotation of cultural or attitudinal characteristics (as opposed to physical characteristics) distinctive to the sexes. That is to say, gender is to sex as feminine is to female and masculine is to male. [19]

As a grammatical category

The word was still widely used, however, in the specific sense of grammatical gender (the assignment of nouns to categories such as masculine, feminine and neuter). According to Aristotle, this concept was introduced by the Greek philosopher Protagoras. [20]

In 1926, Henry Watson Fowler stated that the definition of the word pertained to this grammar-related meaning:

"Gender. is a grammatical term only. To talk of persons. of the masculine or feminine g[ender], meaning of the male or female sex, is either a jocularity (permissible or not according to context) or a blunder." [21]

As a social role

Sexologist John Money coined the term gender role, and was the first to use it in print in a scientific trade journal. In a seminal 1955 paper he defined it as "all those things that a person says or does to disclose himself or herself as having the status of boy or man, girl or woman." [22]

The modern academic sense of the word, in the context of social roles of men and women, dates at least back to 1945, [23] and was popularized and developed by the feminist movement from the 1970s onwards (see § Feminism theory and gender studies below), which theorizes that human nature is essentially epicene and social distinctions based on sex are arbitrarily constructed. In this context, matters pertaining to this theoretical process of social construction were labelled matters of gender.

The popular use of gender simply as an alternative to sex (as a biological category) is also widespread, although attempts are still made to preserve the distinction. The American Heritage Dictionary (2000) uses the following two sentences to illustrate the difference, noting that the distinction "is useful in principle, but it is by no means widely observed, and considerable variation in usage occurs at all levels." [24]

The effectiveness of the medication appears to depend on the sex (not gender) of the patient.
In peasant societies, gender (not sex) roles are likely to be more clearly defined.

Gender identity refers to a personal identification with a particular gender and gender role in society. The term woman has historically been used interchangeably with reference to the female body, though more recently this usage has been viewed as controversial by some feminists. [25]

There are qualitative analyses that explore and present the representations of gender however, feminists challenge these dominant ideologies concerning gender roles and biological sex. One's biological sex is directly tied to specific social roles and the expectations. Judith Butler considers the concept of being a woman to have more challenges, owing not only to society's viewing women as a social category but also as a felt sense of self, a culturally conditioned or constructed subjective identity. [26] Social identity refers to the common identification with a collectivity or social category that creates a common culture among participants concerned. [27] According to social identity theory, [28] an important component of the self-concept is derived from memberships in social groups and categories this is demonstrated by group processes and how inter-group relationships impact significantly on individuals' self perception and behaviors. The groups people belong to therefore provide members with the definition of who they are and how they should behave within their social sphere. [29]

Categorizing males and females into social roles creates a problem, because individuals feel they have to be at one end of a linear spectrum and must identify themselves as man or woman, rather than being allowed to choose a section in between. [30] Globally, communities interpret biological differences between men and women to create a set of social expectations that define the behaviors that are "appropriate" for men and women and determine women's and men's different access to rights, resources, power in society and health behaviors. [31] Although the specific nature and degree of these differences vary from one society to the next, they still tend to typically favor men, creating an imbalance in power and gender inequalities within most societies. [32] Many cultures have different systems of norms and beliefs based on gender, but there is no universal standard to a masculine or feminine role across all cultures. [33] Social roles of men and women in relation to each other is based on the cultural norms of that society, which lead to the creation of gender systems. The gender system is the basis of social patterns in many societies, which include the separation of sexes, and the primacy of masculine norms. [32]

Philosopher Michel Foucault said that as sexual subjects, humans are the object of power, which is not an institution or structure, rather it is a signifier or name attributed to "complex strategical situation". [34] Because of this, "power" is what determines individual attributes, behaviors, etc. and people are a part of an ontologically and epistemologically constructed set of names and labels. For example, being female characterizes one as a woman, and being a woman signifies one as weak, emotional, and irrational, and incapable of actions attributed to a "man". Butler said that gender and sex are more like verbs than nouns. She reasoned that her actions are limited because she is female. "I am not permitted to construct my gender and sex willy-nilly," she said. [26] "[This] is so because gender is politically and therefore socially controlled. Rather than 'woman' being something one is, it is something one does." [26] More recent criticisms of Judith Butler's theories critique her writing for reinforcing the very conventional dichotomies of gender. [35]

Social assignment and gender fluidity

According to gender theorist Kate Bornstein, gender can have ambiguity and fluidity. [36] There are two contrasting ideas regarding the definition of gender, and the intersection of both of them is definable as below:

The World Health Organization defines gender as the result of socially constructed ideas about the behavior, actions, and roles a particular sex performs. [3] The beliefs, values and attitude taken up and exhibited by them is as per the agreeable norms of the society and the personal opinions of the person is not taken into the primary consideration of assignment of gender and imposition of gender roles as per the assigned gender. [3] Intersections and crossing of the prescribed boundaries have no place in the arena of the social construct of the term "gender".

The assignment of gender involves taking into account the physiological and biological attributes assigned by nature followed by the imposition of the socially constructed conduct. Gender is a term used to exemplify the attributes that a society or culture constitutes as "masculine" or "feminine". Although a person's sex as male or female stands as a biological fact that is identical in any culture, what that specific sex means in reference to a person's gender role as a woman or a man in society varies cross-culturally according to what things are considered to be masculine or feminine. [37] These roles are learned from various, intersecting sources such as parental influences, the socialization a child receives in school, and what is portrayed in the local media. Learning gender roles starts from birth and includes seemingly simple things like what color outfits a baby is clothed in or what toys they are given to play with. However, a person's gender does not always align with what has been assigned at birth. Factors other than learned behaviors play a role in the development of gender. [38]

Social categories

Sexologist John Money coined the term gender role in 1955. The term gender role is defined as the actions or responses that may reveal their status as boy, man, girl or woman, respectively. [39] Elements surrounding gender roles include clothing, speech patterns, movement, occupations, and other factors not limited to biological sex. In contrast to taxonomic approaches, some feminist philosophers have argued that gender "is a vast orchestration of subtle mediations between oneself and others", rather than a "private cause behind manifest behaviours". [40]

Non-binary and third genders

Historically, many if not most societies have recognized only two distinct, broad classes of gender roles, a binary of masculine and feminine, largely corresponding to the biological sexes of male and female. [5] [41] [42] When a baby is born, society allocates the child to one gender or the other, on the basis of what their genitals resemble. [37]

However, some societies have historically acknowledged and even honored people who fulfill a gender role that exists more in the middle of the continuum between the feminine and masculine polarity. For example, the Hawaiian māhū, who occupy "a place in the middle" between male and female, [43] [44] or the Ojibwe ikwekaazo, "men who choose to function as women", [45] or ininiikaazo, "women who function as men". [45] In the language of the sociology of gender, some of these people may be considered third gender, especially by those in gender studies or anthropology. Contemporary Native American and FNIM people who fulfill these traditional roles in their communities may also participate in the modern, two-spirit community, [46] however, these umbrella terms, neologisms, and ways of viewing gender are not necessarily the type of cultural constructs that more traditional members of these communities agree with. [47]

The hijras of India and Pakistan are often cited as third gender. [48] [49] Another example may be the muxe (pronounced [ˈmuʃe] ), found in the state of Oaxaca, in southern Mexico. [50] The Bugis people of Sulawesi, Indonesia have a tradition that incorporates all the features above. [51]

In addition to these traditionally recognized third genders, many cultures now recognize, to differing degrees, various non-binary gender identities. People who are non-binary (or genderqueer) have gender identities that are not exclusively masculine or feminine. They may identify as having an overlap of gender identities, having two or more genders, having no gender, having a fluctuating gender identity, or being third gender or other-gendered. Recognition of non-binary genders is still somewhat new to mainstream Western culture, [52] and non-binary people may face increased risk of assault, harassment, and discrimination. [53]

Measurement of gender identity

Early gender identity research hypothesized a single bipolar dimension of masculinity-femininity, with masculinity and femininity being opposites on one continuum. Assumptions of the unidimensional model were challenged as societal stereotypes changed, which led to the development of a two-dimensional gender identity model. In the model, masculinity and femininity were conceptualized as two separate and orthogonal dimensions, coexisting in varying degrees within an individual. This conceptualization on femininity and masculinity remains the accepted standard today. [54]

Two instruments incorporating the multidimensional nature of masculinity and femininity have dominated gender identity research: The Bem Sex Role Inventory (BSRI) and the Personal Attributes Questionnaire (PAQ). Both instruments categorize individuals as either being sex typed (males report themselves as identifying primarily with masculine traits, females report themselves as identifying primarily with feminine traits), cross sex-typed (males report themselves as identifying primarily with feminine traits, females report themselves as identifying primarily with masculine traits), androgynous (either males or females who report themselves as high on both masculine and feminine traits) or undifferentiated (either males or females who report themselves as low on both masculine and feminine traits). [54] Twenge (1997) noted that men are generally more masculine than women and women generally more feminine than men, but the association between biological sex and masculinity/femininity is waning. [55]

Feminist theory and gender studies

Biologist and feminist academic Anne Fausto-Sterling rejects the discourse of biological versus social determinism and advocates a deeper analysis of how interactions between the biological being and the social environment influence individuals' capacities. [56]

The philosopher and feminist Simone de Beauvoir applied existentialism to women's experience of life: "One is not born a woman, one becomes one." [57] In context, this is a philosophical statement. However, it may be analyzed in terms of biology—a girl must pass puberty to become a woman—and sociology, as a great deal of mature relating in social contexts is learned rather than instinctive. [58]

Within feminist theory, terminology for gender issues developed over the 1970s. In the 1974 edition of Masculine/Feminine or Human, the author uses "innate gender" and "learned sex roles", [59] but in the 1978 edition, the use of sex and gender is reversed. [60] By 1980, most feminist writings had agreed on using gender only for socioculturally adapted traits.

In gender studies the term gender refers to proposed social and cultural constructions of masculinities and femininities. In this context, gender explicitly excludes reference to biological differences, to focus on cultural differences. [61] This emerged from a number of different areas: in sociology during the 1950s from the theories of the psychoanalyst Jacques Lacan and in the work of French psychoanalysts like Julia Kristeva, Luce Irigaray, and American feminists such as Judith Butler. Those who followed Butler came to regard gender roles as a practice, sometimes referred to as "performative". [62]

Charles E. Hurst states that some people think sex will, ". automatically determine one's gender demeanor and role (social) as well as one's sexual orientation (sexual attractions and behavior). [63] Gender sociologists believe that people have cultural origins and habits for dealing with gender. For example, Michael Schwalbe believes that humans must be taught how to act appropriately in their designated gender to fill the role properly, and that the way people behave as masculine or feminine interacts with social expectations. Schwalbe comments that humans "are the results of many people embracing and acting on similar ideas". [64] People do this through everything from clothing and hairstyle to relationship and employment choices. Schwalbe believes that these distinctions are important, because society wants to identify and categorize people as soon as we see them. They need to place people into distinct categories to know how we should feel about them.

Hurst comments that in a society where we present our genders so distinctly, there can often be severe consequences for breaking these cultural norms. Many of these consequences are rooted in discrimination based on sexual orientation. Gays and lesbians are often discriminated against in our legal system because of societal prejudices. [65] [66] [67] Hurst describes how this discrimination works against people for breaking gender norms, no matter what their sexual orientation is. He says that "courts often confuse sex, gender, and sexual orientation, and confuse them in a way that results in denying the rights not only of gays and lesbians, but also of those who do not present themselves or act in a manner traditionally expected of their sex". [63] This prejudice plays out in our legal system when a person is judged differently because they do not present themselves as the "correct" gender.

Andrea Dworkin stated her "commitment to destroying male dominance and gender itself" while stating her belief in radical feminism. [68]

Political scientist Mary Hawkesworth addresses gender and feminist theory, stating that since the 1970s the concept of gender has transformed and been used in significantly different ways within feminist scholarship. She notes that a transition occurred when several feminist scholars, such as Sandra Harding and Joan Scott, began to conceive of gender "as an analytic category within which humans think about and organize their social activity". Feminist scholars in Political Science began employing gender as an analytical category, which highlighted "social and political relations neglected by mainstream accounts". However, Hawkesworth states "feminist political science has not become a dominant paradigm within the discipline". [69]

American political scientist Karen Beckwith addresses the concept of gender within political science arguing that a "common language of gender" exists and that it must be explicitly articulated in order to build upon it within the political science discipline. Beckwith describes two ways in which the political scientist may employ 'gender' when conducting empirical research: "gender as a category and as a process." Employing gender as a category allows for political scientists "to delineate specific contexts where behaviours, actions, attitudes and preferences considered masculine or feminine result in particular" political outcomes. It may also demonstrate how gender differences, not necessarily corresponding precisely with sex, may "constrain or facilitate political" actors. Gender as a process has two central manifestations in political science research, firstly in determining "the differential effects of structures and policies upon men and women," and secondly, the ways in which masculine and feminine political actors "actively work to produce favorable gendered outcomes". [70]

With regard to gender studies, Jacquetta Newman states that although sex is determined biologically, the ways in which people express gender is not. Gendering is a socially constructed process based on culture, though often cultural expectations around women and men have a direct relationship to their biology. Because of this, Newman argues, many privilege sex as being a cause of oppression and ignore other issues like race, ability, poverty, etc. Current gender studies classes seek to move away from that and examine the intersectionality of these factors in determining people's lives. She also points out that other non-Western cultures do not necessarily have the same views of gender and gender roles. [71] Newman also debates the meaning of equality, which is often considered the goal of feminism she believes that equality is a problematic term because it can mean many different things, such as people being treated identically, differently, or fairly based on their gender. Newman believes this is problematic because there is no unified definition as to what equality means or looks like, and that this can be significantly important in areas like public policy. [72]

Social construction of sex hypotheses

Sociologists generally regard gender as a social construct, and various researchers, including many feminists, consider sex to only be a matter of biology and something that is not about social or cultural construction. For instance, sexologist John Money suggests the distinction between biological sex and gender as a role. [39] Moreover, Ann Oakley, a professor of sociology and social policy, says "the constancy of sex must be admitted, but so also must the variability of gender." [73] The World Health Organization states, "'[s]ex' refers to the biological and physiological characteristics that define men and women," and "'gender' refers to the socially constructed roles, behaviours, activities, and attributes that a given society considers appropriate for men and women." [74] Thus, sex is regarded as a category studied in biology (natural sciences), while gender is studied in humanities and social sciences. Lynda Birke, a feminist biologist, maintains "'biology' is not seen as something which might change." [75] Therefore, it is stated that sex is something that does not change, while gender can change according to social structure.

However, there are scholars who argue that sex is also socially constructed. For example, gender theorist Judith Butler states that "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." [76]

It would make no sense, then, to define gender as the cultural interpretation of sex, if sex is itself a gender-centered category. Gender should not be conceived merely as the cultural inscription of meaning based on a given sex (a juridical conception) gender must also designate the very apparatus of production whereby the sexes themselves are established. [. ] This production of sex as the pre-discursive should be understood as the effect of the apparatus of cultural construction designated by gender. [77]

Butler argues that "bodies only appear, only endure, only live within the productive constraints of certain highly gendered regulatory schemas," [78] and sex is "no longer as a bodily given on which the construct of gender is artificially imposed, but as a cultural norm which governs the materialization of bodies." [79]

With regard to history, Linda Nicholson, a professor of history and women's studies, argues that the understanding of human bodies as sexually dimorphic was historically not recognised. She states that male and female genitals were considered inherently the same in Western society until the 18th century. At that time, female genitals were regarded as incomplete male genitals, and the difference between the two was conceived as a matter of degree. In other words, there was a belief in a gradation of physical forms, or a spectrum. [80] Scholars such as Helen King, Joan Cadden, and Michael Stolberg have criticized this interpretation of history. [81] [82] [83]

In addition, drawing from the empirical research of intersex children, Anne Fausto-Sterling, a professor of biology and gender studies, describes how the doctors address the issues of intersexuality. She starts her argument with an example of the birth of an intersexual individual and maintains "our conceptions of the nature of gender difference shape, even as they reflect, the ways we structure our social system and polity they also shape and reflect our understanding of our physical bodies." [84] Then she adds how gender assumptions affects the scientific study of sex by presenting the research of intersexuals by John Money et al., and she concludes that "they never questioned the fundamental assumption that there are only two sexes, because their goal in studying intersexuals was to find out more about 'normal' development." [85] She also mentions the language the doctors use when they talk with the parents of the intersexuals. After describing how the doctors inform parents about the intersexuality, she asserts that because the doctors believe that the intersexuals are actually male or female, they tell the parents of the intersexuals that it will take a little bit more time for the doctors to determine whether the infant is a boy or a girl. That is to say, the doctors' behavior is formulated by the cultural gender assumption that there are only two sexes. Lastly, she maintains that the differences in the ways in which the medical professionals in different regions treat intersexual people also give us a good example of how sex is socially constructed. [86] In her Sexing the body: gender politics and the construction of sexuality, she introduces the following example:

A group of physicians from Saudi Arabia recently reported on several cases of XX intersex children with congenital adrenal hyperplasia (CAH), a genetically inherited malfunction of the enzymes that aid in making steroid hormones. [. ] In the United States and Europe, such children, because they have the potential to bear children later in life, are usually raised as girls. Saudi doctors trained in this European tradition recommended such a course of action to the Saudi parents of CAH XX children. A number of parents, however, refused to accept the recommendation that their child, initially identified as a son, be raised instead as a daughter. Nor would they accept feminizing surgery for their child. [. ] This was essentially an expression of local community attitudes with [. ] the preference for male offspring. [87]

Thus it is evident that culture can play a part in assigning gender, particularly in relation to intersex children. [86]

The article Adolescent Gender-Role Identity and Mental Health: Gender Intensification Revisited focuses on the work of Heather A. Priess, Sara M. Lindberg, and Janet Shibley Hyde on whether or not girls and boys diverge in their gender identities during adolescent years. The researchers based their work on ideas previously mentioned by Hill and Lynch in their gender intensification hypothesis in that signals and messages from parents determine and affect their children's gender role identities. This hypothesis argues that parents affect their children's gender role identities and that different interactions spent with either parents will affect gender intensification. Priess and among other's study did not support the hypothesis of Hill and Lynch which stated "that as adolescents experience these and other socializing influences, they will become more stereotypical in their gender-role identities and gendered attitudes and behaviors." [88] However, the researchers did state that perhaps the hypothesis Hill and Lynch proposed was true in the past but is not true now due to changes in the population of teens in respect to their gender-role identities.

Authors of "Unpacking the Gender System: A Theoretical Perspective on Gender Beliefs and Social Relations", Cecilia Ridgeway and Shelley Correll, argue that gender is more than an identity or role but is something that is institutionalized through "social relational contexts." Ridgeway and Correll define "social relational contexts" as "any situation in which individuals define themselves in relation to others in order to act." [89] They also point out that in addition to social relational contexts, cultural beliefs plays a role in the gender system. The coauthors argue that daily people are forced to acknowledge and interact with others in ways that are related to gender. Every day, individuals are interacting with each other and comply with society's set standard of hegemonic beliefs, which includes gender roles. They state that society's hegemonic cultural beliefs sets the rules which in turn create the setting for which social relational contexts are to take place. Ridgeway and Correll then shift their topic towards sex categorization. The authors define sex categorization as "the sociocognitive process by which we label another as male or female." [89]

The failure of an attempt to raise David Reimer from infancy through adolescence as a girl after his genitals were accidentally mutilated is cited as disproving the theory that gender identity is determined solely by parenting. [90] [91] Between the 1960s and 2000, many other newborn and infant boys were surgically reassigned as females if they were born with malformed penises, or if they lost their penises in accidents. Many surgeons believed such males would be happier being socially and surgically reassigned female. Available evidence indicates that in such instances, parents were deeply committed to raising these children as girls and in as gender-typical a manner as possible. Six of seven cases providing orientation in adult follow-up studies identified as heterosexual males, with one retaining a female identity, but who is attracted to women. Such cases do not support the theory that parenting influences gender identity or sexual orientation of natal males. [92] : 72–73 Reimer's case is used by organizations such as the Intersex Society of North America to caution against needlessly modifying the genitals of unconsenting minors. [93]

In 2015, the American Academy of Pediatrics released a webinar series on gender, gender identity, gender expression, transgender, etc. [94] [95] In the first lecture Dr. Sherer explains that parents' influence (through punishment and reward of behavior) can influence gender expression but not gender identity. [96] She cites a Smithsonian article that shows a photo of a 3 year old President Franklin D. Roosevelt with long hair, wearing a dress. [97] [98] Children as old as 6 wore gender neutral clothing, consisting of white dresses, until the 1940s. [97] In 1927, Time magazine printed a chart showing sex-appropriate colors, which consisted of pink for boys and blue for girls. [97] Dr. Sherer argued that kids will modify their gender expression to seek reward from their parents and society but this will not affect their gender identity (their internal sense of self). [99]

Some gendered behavior is influenced by prenatal and early life androgen exposure. This includes, for example, gender normative play, self-identification with a gender, and tendency to engage in aggressive behavior. [100] Males of most mammals, including humans, exhibit more rough and tumble play behavior, which is influenced by maternal testosterone levels. These levels may also influence sexuality, with non-heterosexual persons exhibiting sex atypical behavior in childhood. [101]

The biology of gender became the subject of an expanding number of studies over the course of the late 20th century. One of the earliest areas of interest was what became known as "gender identity disorder" (GID) and which is now also described as gender dysphoria. Studies in this, and related areas, inform the following summary of the subject by John Money. He stated:

The term "gender role" appeared in print first in 1955. The term gender identity was used in a press release, 21 November 1966, to announce the new clinic for transsexuals at The Johns Hopkins Hospital. It was disseminated in the media worldwide, and soon entered the vernacular. The definitions of gender and gender identity vary on a doctrinal basis. In popularized and scientifically debased usage, sex is what you are biologically gender is what you become socially gender identity is your own sense or conviction of maleness or femaleness and gender role is the cultural stereotype of what is masculine and feminine. Causality with respect to gender identity disorder is sub-divisible into genetic, prenatal hormonal, postnatal social, and post-pubertal hormonal determinants, but there is, as yet, no comprehensive and detailed theory of causality. Gender coding in the brain is bipolar. In gender identity disorder, there is discordance between the natal sex of one's external genitalia and the brain coding of one's gender as masculine or feminine. [102]

Although causation from the biological—genetic and hormonal—to the behavioral has been broadly demonstrated and accepted, Money is careful to also note that understanding of the causal chains from biology to behavior in sex and gender issues is very far from complete. [103]

There are studies concerning women who have a condition called congenital adrenal hyperplasia, which leads to the overproduction of the masculine sex hormone, androgen. These women usually have ordinary female appearances (though nearly all girls with congenital adrenal hyperplasia (CAH) have corrective surgery performed on their genitals). However, despite taking hormone-balancing medication given to them at birth, these females are statistically more likely to be interested in activities traditionally linked to males than female activities. Psychology professor and CAH researcher Dr. Sheri Berenbaum attributes these differences to an exposure of higher levels of male sex hormones in utero. [104]

According to biologist Michael J. Ryan, gender identity is a concept exclusively applied to humans. [105]

Gender studies is a field of interdisciplinary study and academic field devoted to gender, gender identity and gendered representation as central categories of analysis. This field includes Women's studies (concerning women, feminity, their gender roles and politics, and feminism), Men's studies (concerning men, masculinity, their gender roles, and politics), and LGBT studies. [106] Sometimes Gender studies is offered together with Study of Sexuality. These disciplines study gender and sexuality in the fields of literature and language, history, political science, sociology, anthropology, cinema and media studies, human development, law, and medicine. [107] It also analyses race, ethnicity, location, nationality, and disability. [108] [109]

Many of the more complicated human behaviors are influenced by both innate factors and by environmental ones, which include everything from genes, gene expression, and body chemistry, through diet and social pressures. A large area of research in behavioral psychology collates evidence in an effort to discover correlations between behavior and various possible antecedents such as genetics, gene regulation, access to food and vitamins, culture, gender, hormones, physical and social development, and physical and social environments. [ citation needed ]

A core research area within sociology is the way human behavior operates on itself, in other words, how the behavior of one group or individual influences the behavior of other groups or individuals. Starting in the late 20th century, the feminist movement has contributed extensive study of gender and theories about it, notably within sociology but not restricted to it. [110]

Social theorists have sought to determine the specific nature of gender in relation to biological sex and sexuality, [ citation needed ] with the result being that culturally established gender and sex have become interchangeable identifications that signify the allocation of a specific 'biological' sex within a categorical gender. [ citation needed ] The second wave feminist view that gender is socially constructed and hegemonic in all societies, remains current in some literary theoretical circles, Kira Hall and Mary Bucholtz publishing new perspectives as recently as 2008. [111]

As the child grows, ". society provides a string of prescriptions, templates, or models of behaviors appropriate to the one sex or the other," [112] which socialises the child into belonging to a culturally specific gender. [ citation needed ] There is huge incentive for a child to concede to their socialisation with gender shaping the individual's opportunities for education, work, family, sexuality, reproduction, authority, [113] and to make an impact on the production of culture and knowledge. [114] Adults who do not perform these ascribed roles are perceived from this perspective as deviant and improperly socialized. [115]

Some believe society is constructed in a way that splits gender into a dichotomy via social organisations that constantly invent and reproduce cultural images of gender. Joan Acker believes gendering occurs in at least five different interacting social processes: [116]

  • The construction of divisions along the lines of gender, such as those produced by labor, power, family, the state, even allowed behaviors and locations in physical space
  • The construction of symbols and images such as language, ideology, dress and the media, that explain, express and reinforce, or sometimes oppose, those divisions
  • Interactions between men and women, women and women and men and men that involve any form of dominance and submission. Conversational theorists, for example, have studied the way that interruptions, turn taking and the setting of topics re-create gender inequality in the flow of ordinary talk
  • The way that the preceding three processes help to produce gendered components of individual identity, i.e., the way they create and maintain an image of a gendered self
  • Gender is implicated in the fundamental, ongoing processes of creating and conceptualising social structures.

Looking at gender through a Foucauldian lens, gender is transfigured into a vehicle for the social division of power. Gender difference is merely a construct of society used to enforce the distinctions made between what is assumed to be female and male, and allow for the domination of masculinity over femininity through the attribution of specific gender-related characteristics. [117] "The idea that men and women are more different from one another than either is from anything else, must come from something other than nature. far from being an expression of natural differences, exclusive gender identity is the suppression of natural similarities." [118]

Gender conventions play a large role in attributing masculine and feminine characteristics to a fundamental biological sex. [119] Socio-cultural codes and conventions, the rules by which society functions, and which are both a creation of society as well as a constituting element of it, determine the allocation of these specific traits to the sexes. These traits provide the foundations for the creation of hegemonic gender difference. It follows then, that gender can be assumed as the acquisition and internalisation of social norms. Individuals are therefore socialized through their receipt of society's expectations of 'acceptable' gender attributes that are flaunted within institutions such as the family, the state and the media. Such a notion of 'gender' then becomes naturalized into a person's sense of self or identity, effectively imposing a gendered social category upon a sexed body. [118]

The conception that people are gendered rather than sexed also coincides with Judith Butler's theories of gender performativity. Butler argues that gender is not an expression of what one is, but rather something that one does. [120] It follows then, that if gender is acted out in a repetitive manner it is in fact re-creating and effectively embedding itself within the social consciousness. Contemporary sociological reference to male and female gender roles typically uses masculinities and femininities in the plural rather than singular, suggesting diversity both within cultures as well as across them.

The difference between the sociological and popular definitions of gender involve a different dichotomy and focus. For example, the sociological approach to "gender" (social roles: female versus male) focuses on the difference in (economic/power) position between a male CEO (disregarding the fact that he is heterosexual or homosexual) to female workers in his employ (disregarding whether they are straight or gay). However the popular sexual self-conception approach (self-conception: gay versus straight) focuses on the different self-conceptions and social conceptions of those who are gay/straight, in comparison with those who are straight (disregarding what might be vastly differing economic and power positions between female and male groups in each category). There is then, in relation to definition of and approaches to "gender", a tension between historic feminist sociology and contemporary homosexual sociology. [121]

A person's sex as male or female has legal significance—sex is indicated on government documents, and laws provide differently for men and women. Many pension systems have different retirement ages for men or women. Marriage is usually only available to opposite-sex couples in some countries and jurisdictions there are same-sex marriage laws.

The question then arises as to what legally determines whether someone is female or male. In most cases this can appear obvious, but the matter is complicated for intersex or transgender people. Different jurisdictions have adopted different answers to this question. Almost all countries permit changes of legal gender status in cases of intersexualism, when the gender assignment made at birth is determined upon further investigation to be biologically inaccurate—technically, however, this is not a change of status per se. Rather, it is recognition of a status deemed to exist but unknown from birth. Increasingly, jurisdictions also provide a procedure for changes of legal gender for transgender people.

Gender assignment, when there are indications that genital sex might not be decisive in a particular case, is normally not defined by a single definition, but by a combination of conditions, including chromosomes and gonads. Thus, for example, in many jurisdictions a person with XY chromosomes but female gonads could be recognized as female at birth.

The ability to change legal gender for transgender people in particular has given rise to the phenomena in some jurisdictions of the same person having different genders for the purposes of different areas of the law. For example, in Australia prior to the Re Kevin decisions, transsexual people could be recognized as having the genders they identified with under many areas of the law, including social security law, but not for the law of marriage. Thus, for a period, it was possible for the same person to have two different genders under Australian law.

It is also possible in federal systems for the same person to have one gender under state or provincial law and a different gender under federal law.

Intersex people

For intersex people, who according to the UN Office of the High Commissioner for Human Rights, "do not fit typical binary notions of male or female bodies", [122] access to any form of identification document with a gender marker may be an issue. [123] For other intersex people, there may be issues in securing the same rights as other individuals assigned male or female other intersex people may seek non-binary gender recognition. [124]

Non-binary and third genders

Some countries now legally recognize non-binary or third genders, including Canada, Germany, [125] Australia, New Zealand, India and Pakistan. In the United States, Oregon was the first state to legally recognize non-binary gender in 2017, [126] and was followed by California and the District of Columbia. [127] [128]


Natural languages often make gender distinctions. These may be of various kinds, more or less loosely associated by analogy with various actual or perceived differences between men and women. Some grammatical gender systems go beyond, or ignore, the masculine-feminine distinction. [129]

  • Many languages include terms that are used asymmetrically in reference to men and women. Concern that current language may be biased in favor of men has led some authors in recent times to argue for the use of a more gender-neutral vocabulary in English and other languages.
  • Several languages attest the use of different vocabulary by men and women, to differing degrees. See, for instance, Gender differences in Japanese. The oldest documented language, Sumerian, records a distinctive sub-language only used by female speakers. Conversely, many Indigenous Australian languages have distinctive registers with a limited lexicon used by men in the presence of their mothers-in-law (see Avoidance speech). As well, quite a few sign languages have a gendered distinction due to boarding schools segregated by gender, such as Irish Sign Language.
  • Several languages such as Persian[125] or Hungarian are gender-neutral. In Persian the same word is used in reference to men and women. Verbs, adjectives and nouns are not gendered. (See Gender-neutrality in genderless languages) is a property of some languages in which every noun is assigned a gender, often with no direct relation to its meaning. For example, the word for "girl" is muchacha (grammatically feminine) in Spanish, [125]Mädchen (grammatically neuter) in German, [125] and cailín (grammatically masculine) in Irish.
  • The term "grammatical gender" is often applied to more complex noun class systems. This is especially true when a noun class system includes masculine and feminine as well as some other non-gender features like animate, edible, manufactured, and so forth. An example of the latter is found in the Dyirbal language. Other gender systems exist with no distinction between masculine and feminine examples include a distinction between animate and inanimate things, which is common to, amongst others, Ojibwe, Basque and Hittite and systems distinguishing between people (whether human or divine) and everything else, which are found in the Dravidian languages and Sumerian.
  • Several languages employ different ways to refer to people where there are three or more genders, such as Navajo or Ojibwe.


Historically, science has been portrayed as a masculine pursuit in which women have faced significant barriers to participate. [130] Even after universities began admitting women in the 19th century, women were still largely relegated to certain scientific fields, such as home science, nursing, and child psychology. [131] Women were also typically given tedious, low-paying jobs and denied opportunities for career advancement. [131] This was often justified by the stereotype that women were naturally more suited to jobs that required concentration, patience, and dexterity, rather than creativity, leadership, or intellect. [131] Although these stereotypes have been dispelled in modern times, women are still underrepresented in prestigious "hard science" fields such as physics, and are less likely to hold high-ranking positions, [132] a situation global initiatives such as the United Nations Sustainable Development Goal 5 are trying to rectify. [133]


This topic includes internal and external religious issues such as gender of God and deities creation myths about human gender, roles and rights (for instance, leadership roles especially ordination of women, sex segregation, gender equality, marriage, abortion, homosexuality)

According to Kati Niemelä of the Church Research Institute, women are universally more religious than men. They believe that the difference in religiosity between genders is due to biological differences, for instance usually people seeking security in life are more religious, and as men are considered to be greater risk takers than women, they are less religious. Although religious fanaticism is more often seen in men than women. [134]

In Taoism, yin and yang are considered feminine and masculine, respectively. The Taijitu and concept of the Zhou period reach into family and gender relations. Yin is female and yang is male. They fit together as two parts of a whole. The male principle was equated with the sun: active, bright, and shining the female principle corresponds to the moon: passive, shaded, and reflective. Male toughness was balanced by female gentleness, male action and initiative by female endurance and need for completion, and male leadership by female supportiveness. [135]

In Judaism, God is traditionally described in the masculine, but in the mystical tradition of the Kabbalah, the Shekhinah represents the feminine aspect of God's essence. [136] However, Judaism traditionally holds that God is completely non-corporeal, and thus neither male nor female. Conceptions of the gender of God notwithstanding, traditional Judaism places a strong emphasis on individuals following Judaism's traditional gender roles, though many modern denominations of Judaism strive for greater egalitarianism. As well, traditional Jewish culture dictates that there are six genders.

In Christianity, God is traditionally described in masculine terms and the Church has historically been described in feminine terms. On the other hand, Christian theology in many churches distinguishes between the masculine images used of God (Father, King, God the Son) and the reality they signify, which transcends gender, embodies all the virtues of both men and women perfectly, which may be seen through the doctrine of Imago Dei. In the New Testament, Jesus at several times mentions the Holy Spirit with the masculine pronoun i.e. John 15:26 among other verses. Hence, the Father, the Son and the Holy Spirit (i.e. Trinity) are all mentioned with the masculine pronoun though the exact meaning of the masculinity of the Christian triune God is contended.

In Hinduism, one of the several forms of the Hindu God Shiva, is Ardhanarishwar (literally half-female God). Here Shiva manifests himself so that the left half is Female and the right half is Male. The left represents Shakti (energy, power) in the form of Goddess Parvati (otherwise his consort) and the right half Shiva. Whereas Parvati is the cause of arousal of Kama (desires), Shiva is the killer. Shiva is pervaded by the power of Parvati and Parvati is pervaded by the power of Shiva. [137]

While the stone images may seem to represent a half-male and half-female God, the true symbolic representation is of a being the whole of which is Shiva and the whole of which is Shakti at the same time. It is a 3-D representation of only shakti from one angle and only Shiva from the other. Shiva and Shakti are hence the same being representing a collective of Jnana (knowledge) and Kriya (activity).

Adi Shankaracharya, the founder of non-dualistic philosophy (Advaita–"not two") in Hindu thought says in his "Saundaryalahari"—Shivah Shaktayaa yukto yadi bhavati shaktah prabhavitum na che devum devona khalu kushalah spanditam api " i.e., It is only when Shiva is united with Shakti that He acquires the capability of becoming the Lord of the Universe. In the absence of Shakti, He is not even able to stir. In fact, the term "Shiva" originated from "Shva," which implies a dead body. It is only through his inherent shakti that Shiva realizes his true nature.

This mythology projects the inherent view in ancient Hinduism, that each human carries within himself both female and male components, which are forces rather than sexes, and it is the harmony between the creative and the annihilative, the strong and the soft, the proactive and the passive, that makes a true person. Such thought, leave alone entail gender equality, in fact obliterates any material distinction between the male and female altogether. This may explain why in ancient India we find evidence of homosexuality, bisexuality, androgyny, multiple sex partners and open representation of sexual pleasures in artworks like the Khajuraho temples, being accepted within prevalent social frameworks. [138]


Gender inequality is most common in women dealing with poverty. Many women must shoulder all the responsibility of the household because they must take care of the family. Oftentimes this may include tasks such as tilling land, grinding grain, carrying water and cooking. [139] Also, women are more likely to earn low incomes because of gender discrimination, as men are more likely to receive higher pay, have more opportunities, and have overall more political and social capital then women. [140] Approximately 75% of world's women are unable to obtain bank loans because they have unstable jobs. [139] It shows that there are many women in the world's population but only a few represent world's wealth. In many countries, the financial sector largely neglects women even though they play an important role in the economy, as Nena Stoiljkovic pointed out in D+C Development and Cooperation. [141] In 1978 Diana M. Pearce coined the term feminization of poverty to describe the problem of women having higher rates of poverty. [142] Women are more vulnerable to chronic poverty because of gender inequalities in the distribution of income, property ownership, credit, and control over earned income. [143] Resource allocation is typically gender-biased within households, and continue on a higher level regarding state institutions. [143]

Gender and Development (GAD) is a holistic approach to give aid to countries where gender inequality has a great effect of not improving the social and economic development. It is a program focused on the gender development of women to empower them and decrease the level of inequality between men and women. [144]

The largest discrimination study of the transgender community, conducted in 2013, found that the transgender community is four times more likely to live in extreme poverty (income of less than $10,000 a year) than people who are cisgender. [145] [146]

General strain theory

According to general strain theory, studies suggest that gender differences between individuals can lead to externalized anger that may result in violent outbursts. [147] These violent actions related to gender inequality can be measured by comparing violent neighborhoods to non-violent neighborhoods. [147] By noticing the independent variables (neighborhood violence) and the dependent variable (individual violence), it's possible to analyze gender roles. [148] The strain in the general strain theory is the removal of a positive stimulus and or the introduction of a negative stimulus, which would create a negative effect (strain) within individual, which is either inner-directed (depression/guilt) or outer-directed (anger/frustration), which depends on whether the individual blames themselves or their environment. [149] Studies reveal that even though males and females are equally likely to react to a strain with anger, the origin of the anger and their means of coping with it can vary drastically. [149] Males are likely to put the blame on others for adversity and therefore externalize feelings of anger. [147] Females typically internalize their angers and tend to blame themselves instead. [147] Female internalized anger is accompanied by feelings of guilt, fear, anxiety and depression. [148] Women view anger as a sign that they've somehow lost control, and thus worry that this anger may lead them to harm others and/or damage relationships. On the other end of the spectrum, men are less concerned with damaging relationships and more focused on using anger as a means of affirming their masculinity. [148] According to the general strain theory, men would more likely engage in aggressive behavior directed towards others due to externalized anger whereas women would direct their anger towards themselves rather than others. [149]

Economic development

Gender, and particularly the role of women is widely recognized as vitally important to international development issues. [150] This often means a focus on gender-equality, ensuring participation, but includes an understanding of the different roles and expectation of the genders within the community. [151]

In modern times, the study of gender and development has become a broad field that involves politicians, economists, and human rights activists. Gender and Development, unlike previous theories concerning women in development, includes a broader view of the effects of development on gender including economic, political, and social issues. The theory takes a holistic approach to development and its effects on women and recognizes the negative effects gender blind development policies have had on women. Prior to 1970, it was believed that development affected men and women in the same way and no gendered perspective existed for development studies. However, the 1970s saw a transformation in development theory that sought to incorporate women into existing development paradigms.

When Ester Boserup published her book, Woman's Role in Economic Development, there was a realization that development affected men and women differently and there began to be more of a focus on women and development. Boserup argued that women were marginalized in the modernization process and practices of growth, development, and development policy threatened to actually make women worse off. Boserup's work translated into the beginning of a larger discourse termed Women in Development (WID) coined by the Women's Committee of the Washington DC Chapter of the Society for International Development, a network of female development professionals. The primary goal of WID was to include women into existing development initiatives, since it was argued that women were marginalized and excluded from the benefits of development. In so doing, the WID approach pointed out that the major problem to women's unequal representation and participation were male biased and patriarchal development policies. In short, the WID approach blamed patriarchy, which did not consider women's productive and reproductive work. In fact, women were tied to domestic work hence were almost invisible in development programs. The WID approach, however, began to gain criticism as ignoring how women's economic marginalization was linked to the development model itself.

Some feminists [ who? ] argued that the key concept for women and development should be subordination in the context of new capitalist forms of insecure and hierarchical job structures, rather than marginalization as WID approaches emphasized. The rise of criticism against the WID approach led to the emergence of a new theory, that of Women and Development (WAD). [152]

However, just as WID had its critics, so did WAD. Critics [ who? ] of WAD argued that it failed to sufficiently address the differential power relations between women and men, and tended to overemphasize women's productive as opposed to reproductive roles. Also, rising criticism of the exclusion of men in WID and WAD led to a new theory termed Gender and Development (GAD). Drawing from insights developed in psychology, sociology, and gender studies, GAD theorists shifted from understanding women's problems as based on their sex (i.e. their biological differences from men) to understanding them as based on gender – the social relations between women and men, their social construction, and how women have been systematically subordinated in this relationship.

At their most fundamental, GAD perspectives link the social relations of production with the social relations of reproduction – exploring why and how women and men are assigned to different roles and responsibilities in society, how these dynamics are reflected in social, economic, and political theories and institutions, and how these relationships affect development policy effectiveness. According to proponents of GAD, women are cast not as passive recipients of development aid, but rather as active agents of change whose empowerment should be a central goal of development policy. In contemporary times, most literature and institutions that are concerned with women's role in development incorporate a GAD perspective, with the United Nations taking the lead of mainstreaming the GAD approach through its system and development policies. [153]

Researchers at the Overseas Development Institute have highlighted that policy dialogue on the Millennium Development Goals needs to recognize that the gender dynamics of power, poverty, vulnerability and care link all the goals. [154] The various United Nations international women's conferences in Beijing, Mexico City, Copenhagen, and Nairobi, as well as the development of the Millennium Development Goals in 2000 have taken a GAD approach and holistic view of development. The United Nations Millennium Declaration signed at the United Nations Millennium Summit in 2000 including eight goals that were to be reached by 2015, and although it would be a difficult task to reach them, all of them could be monitored. The eight goals are:

  1. Halve the proportion of people living in extreme poverty at the 1990 level by 2015.
  2. Achieve universal primary education
  3. Promote gender equality and empower women
  4. Reduce child mortality rates
  5. Improve maternal health
  6. Combat HIV/AIDS, Malaria and other diseases
  7. Ensure environmental sustainability
  8. Global partnership

The MDGs have three goals specifically focused on women: Goal 3, 4 and 5 but women's issues also cut across all of the goals. These goals overall comprise all aspects of women's lives including economic, health, and political participation.

Gender equality is also strongly linked to education. The Dakar Framework for Action (2000) set out ambitious goals: to eliminate gender disparities in primary and secondary education by 2005, and to achieve gender equality in education by 2015. The focus was on ensuring girls' full and equal access to and achievement in good quality basic education. The gender objective of the Dakar Framework for Action is somewhat different from the MDG Goal 3 (Target 1): "Eliminate gender disparity in primary and secondary education, preferably by 2005, and in all levels of education no later than 2015". MDG Goal 3 does not comprise a reference to learner achievement and good quality basic education, but goes beyond the school level. Studies demonstrate the positive impact of girls' education on child and maternal health, fertility rates, poverty reduction and economic growth. Educated mothers are more likely to send their children to school. [155]

Some organizations working in developing countries and in the development field have incorporated advocacy and empowerment for women into their work. The Food and Agriculture Organization of the United Nations (FAO) adopted a 10-year strategic framework in November 2009 that includes the strategic objective of gender equity in access to resources, goods, services and decision-making in rural areas, and mainstreams gender equity in all FAO's programs for agriculture and rural development. [156] The Association for Progressive Communications (APC) has developed a Gender Evaluation Methodology for planning and evaluating development projects to ensure they benefit all sectors of society including women. [157]

The Gender-related Development Index (GDI), developed by the United Nations, aims to show the inequalities between men and women in the following areas: long and healthy life, knowledge, and a decent standard of living. The United Nations Development Programme (UNDP) has introduced indicators designed to add a gendered dimension to the Human Development Index (HDI). Additionally, in 1995, the Gender-related Development Index (GDI) and the Gender Empowerment Measure (GEM) were introduced. More recently, in 2010, UNDP introduced a new indicator, the Gender Inequality Index (GII), which was designed to be a better measurement of gender inequality and to improve the shortcomings of GDI and GEM.

Climate change

Gender is a topic of increasing concern within climate change policy and science. [158] Generally, gender approaches to climate change address gender-differentiated consequences of climate change, as well as unequal adaptation capacities and gendered contribution to climate change. Furthermore, the intersection of climate change and gender raises questions regarding the complex and intersecting power relations arising from it. These differences, however, are mostly not due to biological or physical differences, but are formed by the social, institutional and legal context. Subsequently, vulnerability is less an intrinsic feature of women and girls but rather a product of their marginalization. [159] Roehr [160] notes that, while the United Nations officially committed to gender mainstreaming, in practice gender equality is not reached in the context of climate change policies. This is reflected in the fact that discourses of and negotiations over climate change are mostly dominated by men. [161] [162] [163] Some feminist scholars hold that the debate on climate change is not only dominated by men but also primarily shaped in 'masculine' principles, which limits discussions about climate change to a perspective that focuses on technical solutions. [162] This perception of climate change hides subjectivity and power relations that actually condition climate-change policy and science, leading to a phenomenon that Tuana [162] terms 'epistemic injustice'. Similarly, MacGregor [161] attests that by framing climate change as an issue of 'hard' natural scientific conduct and natural security, it is kept within the traditional domains of hegemonic masculinity. [161] [163]

Social media

Gender roles and stereotypes have slowly started to change in society within the past few decades. These changes occur mostly in communication, but more specifically during social interactions. [164] The ways in which people communicate and socialize have also started to change due to advancements in technology. [98] One of the biggest reasons for this change is the growth of social media.

Over the past few years, the use of social media globally has started to rise. [99] This rise can be attributed to the abundance of technology available for use among youth. Recent studies suggest that men and women value and use technology differently. [98] [99] [165] Forbes published an article in 2010 that reported 57% of Facebook users are women, which was attributed to the fact that women are more active on social media. On average women have 8% more friends and account for 62% of posts that are shared via Facebook. [166] Another study in 2010 found that in most Western cultures, women spend more time sending text messages compared to men as well as spending more time on social networking sites as a way to communicate with friends and family. [167] Hayat, Lesser and Samuel-Azran (2017) have further shown that while men write more posts in social networking sites, women commented on other people's posts more often. They further showed that women's posts enjoyed higher popularity than men's posts.

Social media is more than just the communication of words. With social media increasing in popularity, pictures have come to play a large role in how many people communicate. Research conducted in 2013 found that over 57% of pictures posted on social networking sites were sexual and were created to gain attention. [168] Moreover, 58% of women and 45% of men don't look into the camera, which creates an illusion of withdrawal. [168] Other factors to be considered are the poses in pictures such as women lying down in subordinate positions or even touching themselves in childlike ways. [168] Research has found that images shared online through social networking sites help establish personal self-reflections that individuals want to share with the world. [168]

According to recent research, gender plays a strong role in structuring our social lives, especially since society assigns and creates "male" and "female" categories. [169] Individuals in society might be able to learn the similarities between gender rather than the differences. [170] Social media helps create more equality, because every individual is able to express him- or herself however they like. Every individual also has the right to express their opinion, even though some might disagree, but it still gives each gender an equal amount of power to be heard. [171]

Young adults in the U.S. frequently use social networking sites as a way to connect and communicate with one another, as well as to satisfy their curiosity. [172] Adolescent girls generally use social networking sites as a tool to communicate with peers and reinforce existing relationships boys on the other hand tend to use social networking sites as a tool to meet new friends and acquaintances. [173] Furthermore, social networking sites have allowed individuals to truly express themselves, as they are able to create an identity and socialize with other individuals that can relate. [174] Social networking sites have also given individuals access to create a space where they feel more comfortable about their sexuality. [174] Recent research has indicated that social media is becoming a stronger part of younger individuals' media culture, as more intimate stories are being told via social media and are being intertwined with gender, sexuality, and relationships. [174]

Teens are avid internet and social media users in the United States. Research has found that almost all U.S. teens (95%) aged 12 through 17 are online, compared to only 78% of adults. Of these teens, 80% have profiles on social media sites, as compared to only 64% of the online population aged 30 and older. According to a study conducted by the Kaiser Family Foundation, 11-to-18-year-olds spend on average over one and a half hours a day using a computer and 27 minutes per day visiting social network sites, i.e. the latter accounts for about one fourth of their daily computer use. [175]

Teen girls and boys differ in what they post in their online profiles. Studies have shown that female users tend to post more "cute" pictures, while male participants were more likely to post pictures of themselves in activities. Women in the U.S. also tend to post more pictures of friends, while men tend to post more about sports and humorous links. The study also found that males would post more alcohol and sexual references. [175] The roles were reversed however, when looking at a teenage dating site: women made sexual references significantly more often than males.

Boys share more personal information, such as their hometown and phone number, while girls are more conservative about the personal information they allow to go public on these social networking sites. Boys, meanwhile, are more likely to orient towards technology, sports, and humor in the information they post to their profile. [176]

Social media goes beyond the role of helping individuals express themselves, as it has grown to help individuals create relationships, particularly romantic relationships. A large number of social media users have found it easier to create relationships in a less direct approach, compared to a traditional approach of awkwardly asking for someone's number. [177]

Social media plays a big role when it comes to communication between genders. Therefore, it's important to understand how gender stereotypes develop during online interactions. Research in the 1990s suggested that different genders display certain traits, such as being active, attractive, dependent, dominant, independent, sentimental, sexy, and submissive, in online interaction. [178] Even though these traits continue to be displayed through gender stereotypes, recent studies show that this isn't necessarily the case any more. [179]