Monday, December 25, 2006

NYT: Gender Pay Gap, Once Narrowing, Is Stuck in Place

Important article from the Christmas eve New York Times, showing that the gender pay gap between men and women is stuck at about 75/100. The article says there are two points of view as to why this has happened, which can be summarized as the structural and the individual. According to the view that emphasizes structure, "If the government offered day-care programs similar to those in other countries or men spent more time caring for family members, women would have greater opportunity to pursue whatever job they wanted, according to this view." Note that this point is hardly ever raised, and the demand for cheap, universal daycare has disappeared from the platform of US feminists, as far as I can tell. Viewpoint two takes precedence in the discussion here, which the article summarizes as follows: "that women consider money a top priority less often than men do. Many may relish the chance to care for children or parents and prefer jobs, like those in the nonprofit sector, that offer more opportunity to influence other people’s lives."

The New York Times
December 24, 2006
"Gender Pay Gap, Once Narrowing, Is Stuck in Place"
By David Leonhardt

Throughout the 1980s and early ’90s, women of all economic levels — poor, middle class and rich — were steadily gaining ground on their male counterparts in the work force. By the mid-’90s, women earned more than 75 cents for every dollar in hourly pay that men did, up from 65 cents just 15 years earlier.

Largely without notice, however, one big group of women has stopped making progress: those with a four-year college degree. The gap between their pay and the pay of male college graduates has actually widened slightly since the mid-’90s.

For women without a college education, the pay gap with men has narrowed only slightly over the same span.

These trends suggest that all the recent high-profile achievements — the first female secretary of state, the first female lead anchor of a nightly newscast, the first female president of Princeton, and, next month, the first female speaker of the House — do not reflect what is happening to most women, researchers say.

A decade ago, it was possible to imagine that men and women with similar qualifications might one day soon be making nearly identical salaries. Today, that is far harder to envision.

“Nothing happened to the pay gap from the mid-1950s to the late ’70s,” said Francine D. Blau, an economist at Cornell and a leading researcher of gender and pay. “Then the ’80s stood out as a period of sharp increases in women’s pay. And it’s much less impressive after that.”

Last year, college-educated women between 36 and 45 years old, for example, earned 74.7 cents in hourly pay for every dollar that men in the same group did, according to Labor Department data analyzed by the Economic Policy Institute. A decade earlier, the women earned 75.7 cents.

The reasons for the stagnation are complicated and appear to include both discrimination and women’s own choices. The number of women staying home with young children has risen recently, according to the Labor Department; the increase has been sharpest among highly educated mothers, who might otherwise be earning high salaries. The pace at which women are flowing into highly paid fields also appears to have slowed.

Like so much about gender and the workplace, there are at least two ways to view these trends. One is that women, faced with most of the burden for taking care of families, are forced to choose jobs that pay less — or, in the case of stay-at-home mothers, nothing at all.

If the government offered day-care programs similar to those in other countries or men spent more time caring for family members, women would have greater opportunity to pursue whatever job they wanted, according to this view.

The other view is that women consider money a top priority less often than men do. Many may relish the chance to care for children or parents and prefer jobs, like those in the nonprofit sector, that offer more opportunity to influence other people’s lives.

Both views, economists note, could have some truth to them.

“Is equality of income what we really want?” asked Claudia Goldin, an economist at Harvard who has written about the revolution in women’s work over the last generation. “Do we want everyone to have an equal chance to work 80 hours in their prime reproductive years? Yes, but we don’t expect them to take that chance equally often.”

Whatever role their own preferences may play in the pay gap, many women say they continue to battle subtle forms of lingering prejudice. Indeed, the pay gap between men and women who have similar qualifications and work in the same occupation — which economists say is one of the purest measures of gender equality — has barely budged since 1990.

Today, the discrimination often comes from bosses who believe they treat everyone equally, women say, but it can still create a glass ceiling that keeps them from reaching the best jobs at a company.

“I don’t think anyone would ever say I couldn’t do the job as well as a man,” said Christine Kwapnoski, a 42-year-old bakery manager at a Sam’s Club in Northern California who will make $63,000 this year, including overtime. Still, Ms. Kwapnoski said she was paid significantly less than men in similar jobs, and she has joined a class-action lawsuit against Wal-Mart Stores, which owns Sam’s Club.

The lawsuit is part of a spurt of cases in recent years contending gender discrimination at large companies, including Boeing, Costco, Merrill Lynch and Morgan Stanley. Last month, the Supreme Court heard arguments in a case against Goodyear Tire and Rubber.

At Sam’s Club, Ms. Kwapnoski said that when she was a dock supervisor, she discovered that a man she supervised was making as much as she was. She was later promoted with no raise, even though men who received such a promotion did get more money, she said.

“Basically, I was told it was none of my business, that there was nothing I could do about it,” she said.

Ms. Kwapnoski does not have a bachelor’s degree, but her allegations are typical of the recent trends in another way: the pay gap is now largest among workers earning relatively good salaries.

At Wal-Mart, the percentage of women dwindles at each successive management level. They hold almost 75 percent of department-head positions, according to the company. But only about 20 percent of store managers, who can make significantly more than $100,000, are women.

This is true even though women receive better evaluations than men on average and have longer job tenure, said Brad Seligman, the lead plaintiffs’ lawyer in the lawsuit.

Theodore J. Boutrous Jr., a lawyer for Wal-Mart, said the company did not discriminate. “It’s really a leap of logic to assume that the data is a product of discrimination,” Mr. Boutrous said. “People have different interests, different priorities, different career paths” — and different levels of desire to go into management, he added.

The other companies that have been sued also say they do not discriminate.

Economists say that the recent pay trends have been overlooked because the overall pay gap, as measured by the government, continues to narrow. The average hourly pay of all female workers rose to 80.1 percent of men’s pay last year, from 77.3 percent in 2000.

But that is largely because women continue to close the qualifications gap. More women than men now graduate from college, and the number of women with decades of work experience is still growing rapidly. Within many demographic groups, though, women are no longer gaining ground.

Ms. Blau and her husband, Lawrence M. Kahn, another Cornell economist, have done some of the most detailed studies of gender and pay, comparing men and women who have the same occupation, education, experience, race and labor-union status. At the end of the late 1970s, women earned about 82 percent as much each hour as men with a similar profile. A decade later, the number had shot up to 91 percent, offering reason to wonder if women would reach parity.

But by the late ’90s, the number remained at 91 percent. Ms. Blau and Mr. Kahn have not yet examined the current decade in detail, but she said other data suggested that there had been little movement.

During the 1990s boom, college-educated men received larger raises than women on average. Women have done slightly better than the men in the last few years, but not enough to make up for the late ’90s, the Economic Policy Institute analysis found.

There is no proof that discrimination is the cause of the remaining pay gap, Ms. Blau said. It is possible that the average man, brought up to view himself the main breadwinner, is more committed to his job than the average woman.

But researchers note that government efforts to reduce sex discrimination have ebbed over the period that the pay gap has stagnated. In the 1960s and ’70s, laws like Title VII and Title IX prohibited discrimination at work and in school and may have helped close the pay gap in subsequent years. There have been no similar pushes in the last couple of decades.

Women have continued to pour into high-paid professions like law, medicine and corporate management where they were once rare, but the increases seem to have slowed, noted Reeve Vanneman, a sociologist at the University of Maryland.

Medicine offers a particularly good window on these changes. Roughly 40 percent of medical school graduates are women today. Yet many of the highest paid specialties, the ones in which salaries often exceed $400,000, remain dominated by men and will be for decades to come, based on the pipeline of residents.

Only 28 percent of radiology residents in 2004-5 were women, the Association of American Medical Colleges has reported. Only 10 percent of orthopedic surgery residents were female. The specialties in which more than half of new doctors are women, like dermatology, family medicine and pediatrics, tend to pay less.

Melanie Kingsley, a 28-year-old resident at the Indiana University School of Medicine, said she had wanted to be a doctor for as long as she could recall. For a party celebrating her graduation from medical school, her mother printed up invitations with a photo of Dr. Kingsley wearing a stethoscope — when she was a toddler.

As the first doctor in her family, though, she did not have a clear idea of which specialty she would choose until she spent a summer working alongside a female dermatologist in Chicago. There, she saw that dermatologists worked with everyone from newborns to the elderly and worked on nearly every part of the body, and she was hooked.

“You get paid enough to support your family and enjoy life,” said Dr. Kingsley, a lifelong Indiana resident. “Yeah, maybe I won’t make a lot of money. But I’ll be happy with my day-to-day job, and that’s the reason I went into medicine — to help other people.” She added: “I have seen people do it for the money, and they’re not very happy.”

The gender differences among medical specialties point to another aspect of the current pay gap. In earlier decades, the size of the gap was similar among middle-class and affluent workers. At times, it was actually smaller at the top.

But the gap is now widest among highly paid workers. A woman making more than 95 percent of all other women earned the equivalent of $36 an hour last year, or about $90,000 a year for working 50 hours a week. A man making more than 95 percent of all other men, putting in the same hours, would have earned $115,000 — a difference of 28 percent.

At the very top of the income ladder, the gap is probably even larger. The official statistics do not capture the nation’s highest earners, and in many fields where pay has soared — Wall Street, hedge funds, technology — the top jobs are overwhelmingly held by men.

Friday, December 22, 2006

Arkansas ranks at bottom for working women

From the Business section of the Arkansas Democrat-Gazette, Dec. 22, this depressing article:

"State ranked worst for working women: Arkansas drops from 46th in 2004 study"
By Laurie Whalen

Arkansas ranks as the worst state for prospects related to employment, earnings and economic policy for women, according to a study released this week by The Institute for Women’s Policy Research.

In its 2006 report “The Best and Worst State Economies for Women,’’ Arkansas ranked 51st behind Louisiana and West Virginia when evaluated on eight criteria such as earnings, the gender wage gap, business ownership and poverty. The study included the District of Columbia.

The Natural State dropped from 46th in the 2004 ranking and 47th in 2002.

In an e-mailed statement, Erica Williams, a co-author of the biennial study, said slight improvements made in some of the criteria weren’t enough to keep Arkansas from falling into last place.

A drop in women’s earnings and labor force participation, a widening in the gender earning gap and a decrease in health insurance coverage helped pull the state down in the overall ranking.

When prospects are improved, it’s “going to have a positive effect on the economy,’’ she said.

The Washington-based advocacy group focuses on issues including women’s civic and political participation. The nonprofit research institute is affiliated with George Washington University.

The institute’s rankings were based on two composite indexes made up from the eight criteria. An ideal score was then created.

Williams said results showing Southern states as lacking in economic prospects for women should not come as a surprise. Since the institute began tracking the economic status of women in 1996, the South has ranked lower in comparison with other regions.

“It’s good to repeat the message that we really can do better than this,’’ Williams said. “And there’s plenty of room to move up.”

The study released Wednesday positively noted that national wages had risen in all states in real dollars since 1989, and that many states are graduating equal numbers of men and women from four-year colleges.

But women continue to earn less than their male counterparts, with the institute reporting that “at the present rate of progress, it will take 50 years for women to achieve earnings parity with men nationwide.”

In terms of annual earnings, Arkansas and Montana ranked at the bottom with their median, full-time earnings of $24,800 per year. Other low-ranking states included Mississippi, New Mexico and Wyoming.

The report said $31,800 was the typical nationwide median salary for women.

The District of Columbia had the highest median salary at $42,400. Other top-ranking states included Maryland, Connecticut, Massachusetts and New Jersey.

Gains in women’s wages were attributed in part to labor market experience and formal education.

But Arkansas ranked at the bottom with the percentage of women with bachelor’s degrees. The state bested only West Virginia in having the lowest percentage of its female population with four-year degrees.

Higher-education degrees were attained by 17.6 percent of Arkansas women age 25 years and older, compared with 15.2 percent of the female population in West Virginia.

Connecticut, Massachusetts and Vermont ranked among the top states with more than 30 percent of their female population having attained a bachelor’s degree. Nationally, the average dropped to about 26.5 percent of the female population, according to the study.

Mike Leach, a public policy program director at the Southern Good Faith Fund’s Little Rock office, said making education affordable to low-income residents in Arkansas remains a challenge.

The Southern Good Faith Fund is a Pine Bluff-based organization advocating policy change on behalf of poor constituents in the Mississippi River’s delta region of Arkansas and Mississippi.

And, he added, not having the means to afford college is the main barrier in attaining a college degree.

Leach said financial aid for need-based students is only matched 70 cents to the dollar in Arkansas compared with other states that more than double the amount.

“In our view, the state is probably not making as big of an investment in creating access for all Arkansans as it could,’’ said Leach.

The institute’s report includes several recommendations, such as investing more in education at all levels, increasing the mandatory amount of contracts for women-owned businesses and encouraging employers to regularly evaluate their pay policies.

“Policies and practices such as these can ensure that women have equal opportunity with men to participate in the economy,’’ the study said. “Only in this way can the full economic potential of the nation be realized.’’

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Sunday, December 03, 2006

Negar Azimi (Bidoun) on homosexuality in Egypt (New York Times)

Prisoners of Sex
By Negar Azimi
New York Times Magazine, pp. 63-67, December 3, 2006

Mostafa Bakry has a knack for reinventing himself. He is an old-school Arab nationalist, newspaper editor and parliamentarian, and has managed to keep himself in

“It is a travesty,” Bakry told me not long ago when we met in the downtown Cairo office of his newspaper, Al Osboa (“The Week”). Shelves around his desk were stuffed with plaques, honorary degrees and dozens of gilt replicas of Jerusalem’s Dome of the Rock. He fingered fancy prayer beads as he expounded in the way one would to an adoring crowd. “The American agenda is promoting the rights of homosexuals,” he said in Arabic. “I am not against freedom of expression, but this abnormal phenomenon should not be presented as natural. Even if it has roots here, it is rejected by society. And by Islam.”

In the end, 112 parliamentarians from across the political spectrum signed onto Bakry’s motion. The gesture, however, had little effect. By the beginning of September, the film was still doing well at the box office, and no censorship was in sight. But it didn’t matter. The parliamentarian had made his point; he had raised the flag of morality, religion and public virtue.
the middle of the Egyptian political scene for almost two decades. He rails against decadence, against corruption — anything that can get the otherwise sleepy Egyptian public excited. This past July, he took on the issue of homosexuality, introducing a motion in Parliament calling for censorship of several scenes in a popular new film, “The Yacoubian Building,” and denouncing the racier parts of the movie as “spreading obscenity and debauchery.” One of the central characters in the story — a mosaic of downtown Cairo life complete with political intrigue, love triangles, the specter of extremism and more — is an affluent, dashing, Francophone newspaper editor who happens to be gay. He has an affair with a simple soldier from the countryside, and thus begins a tale of lust that ends in murder.

There are no gay bars in Cairo, so coffee shops (top and bottom) and the Qasr el-Nil Bridge (center) are popular meeting spots.
Top, Corbis; Bottom, Getty

The politics of homosexuality is changing fast in the Arab world. For many years, corners of the region have been known for their rich gay subcultures — even serving as secure havens for Westerners who faced prejudice in their own countries. In some visions, this is a part of the world in which men could act out their homosexual fantasies. These countries hardly had gay-liberation moments, much less movements. Rather, homosexuality tended to be an unremarkable aspect of daily life, articulated in different ways in each country, city and village in the region.

But sexuality in general and homosexuality in particular are increasingly becoming concerns of the modern Arab state. Politicians, the police, government officials and much of the press are making homosexuality an “issue”: a way to display nationalist bona fides in the face of an encroaching Western sensibility; to reject a creeping globalization that brings with it what is perceived as the worst of the international market culture; to flash religious credentials and placate growing Islamist power. In recent years, there have been arrests, crackdowns and episodes of torture. In Egypt, the most populous country in the Arab world, as in Morocco, Saudi Arabia, the United Arab Emirates — even in famously open and cosmopolitan Lebanon — the policing of homosexuality has become part of what sometimes seems like a general moral panic.

Egypt’s most famous crackdown got under way at a neon floating disco, the Queen Boat, docked on the wealthy Nile-side island of Zamalek, just steps from the famously gay-friendly Marriott Hotel. In the early-morning hours of May 11, 2001, baton-wielding police officers descended upon the boat, where men were dancing and drinking. Security officials rounded up more than 50 of them — doctors, teachers, mechanics. Those who were kept in custody became known among Egyptians as the Queen Boat 52. The detained men were beaten, bound, tortured; some were even subjected to exams to determine whether they had engaged in anal sex. In the weeks that followed, official, opposition and independent newspapers printed the names, addresses and places of work of the detained. Front pages carried the men’s photographs, not always with black bars across their eyes. The press accused the men of sexual excesses, dressing as women, devil worship, even dubious links to Israel. Bakry’s newspaper, Al Osboa, helped lead the charge.

the middle of the Egyptian political scene for almost two decades. He rails against decadence, against corruption — anything that can get the otherwise sleepy Egyptian public excited. This past July, he took on the issue of homosexuality, introducing a motion in Parliament calling for censorship of several scenes in a popular new film, “The Yacoubian Building,” and denouncing the racier parts of the movie as “spreading obscenity and debauchery.” One of the central characters in the story — a mosaic of downtown Cairo life complete with political intrigue, love triangles, the specter of extremism and more — is an affluent, dashing, Francophone newspaper editor who happens to be gay. He has an affair with a simple soldier from the countryside, and thus begins a tale of lust that ends in murder.

The Queen Boat 52
Top: Arriving in court in November 2001. They were arrested earlier that year at a disco. Above: Listening to the verdicts: 29 acquittals, 23 convictions for either the "practice of habitual debauchery," "contempt for religion" or both.

The Queen Boat was just the beginning. Agents of the Department for Protection of Morality, a sort of vice squad within the Ministry of Interior’s national police force, began monitoring suspected gay gathering spots, recruiting informants, luring people into arrest via chat sites on the Internet, tapping phones, raiding homes. Today, arrests and roundups occur throughout the country, from the Nile Delta towns of Damanhour and Tanta to Port Said along the Suez Canal and into Cairo.

The city’s central Tahrir Square is a vast plaza with awkward pedestrian islands separated by traffic, lined with a Kentucky Fried Chicken, the Arab League headquarters and the Egyptian government’s hulking bureaucratic headquarters, the Mugamma. On summer evenings, it is full of people. Men whistle at passing women, couples linger, tourists are accosted by the oddly seductive call of “You look like an Egyptian” and hawkers promote their wares — not the least of which is sex. In early July of this year, 11 men, said to be conspicuously homosexual, were picked up.

Many of the police reports on arrests of homosexuals have cited “the protection of the society’s values” as a motivating factor, adding that the arrested threatened to harm “the country’s reputation on the international level.” The country’s image is of the utmost importance for the officials responsible for these campaigns. Still, homosexual acts are not against the law in Egypt; most men caught in these roundups are charged with fujur, or the “habitual practice of debauchery.” Some countries in the region, like Saudi Arabia or the United Arab Emirates, expressly criminalize homosexual acts. But in Egypt, the charges have increasingly involved a creative interpretation of a law introduced in 1951 to combat prostitution — drafted as a response to what was viewed as a remnant of Egypt’s colonial past. (The British introduced the licensing of brothels.)

The Queen Boat affair roughly coincided with a number of circuslike controversies in Cairo surrounding public morality: the outrage following the publication of the Syrian author Haider Haider’s novel “Banquet for Seaweed” (which incited riots at Al Azhar University in Cairo, as the book, about two Iraqi exiles in the 1970s, was interpreted as offensive to Islam); the trial of Saad Eddin Ibrahim, an Egyptian-American university professor and human rights activist accused of embezzlement, illegally accepting foreign funds and sullying Egypt’s image abroad; and the trial in 2002 of a prominent businessman who had taken 19 wives. Meanwhile the Muslim Brotherhood, which often positions itself in opposition to what it describes as a decadent, secular regime, won 17 seats in Parliament in 2000.

Public regulation of morality is an area in which the secular regime — often through its mouthpiece religious institution, Al Azhar — is in harmony with the Islamists. Al Azhar, Sunni Islam’s highest authority, was brought under direct state control by President Gamal Abdel Nasser in 1961. Through Al Azhar, the secular regime throws the occasional bone to the religious opposition — most often on issues of women and the family. Sometimes, avowedly secular officials and politicians even try to outdo the Islamists in this tug of war over who can win the public’s favor as the guardian of morality.

Tanta is a drab industrial town on the Nile, halfway between Cairo and the Mediterranean city of Alexandria. With a population of about 350,000, Tanta has a university and a plethora of cotton-gin and oil factories. It is probably best known for its moulid, a gathering celebrating Al-Sayyed Ahmed Al-Badawi, a 13th-century holy man of Moroccan origin credited with being the founder of the Badawiyyah Sufi order. Al Badawi died in Tanta in 1276, and each year in October, just at the end of the cotton harvest, some two million Egyptians descend upon Tanta and Al Badawi’s shrine for a week of recitations, performances, dancing and devotion.

The rest of the year Tanta is remarkably quiet. One afternoon in August, I met a young man named Hassan at a baroque, upscale hotel steps away from the shrine. Though it is difficult to speak of a gay community in Tanta (not all men who sleep with men in Egypt use the term “gay,” much less identify themselves as such), Hassan is a ringleader of sorts, a thread between generations. A youthful 37, he comes from a working-class family — his father runs an auto-parts shop — and he told me, mischievously, that he got out of military service because he is the only son among girls. For Hassan and many gay men in Tanta, the last few years have been especially hard. “First, there was Shibl’s death, then the affair of Ahmed, then Adel’s death and the arrests,” he explained.

Shibl was a friend of Hassan’s, caught with another man in the baths of the shrine — a gathering ground for many gay men at the time. In 2002 he was beaten so badly in detention that he died of cardiac arrest. Ahmed, another friend, was arrested from his home later that year, accused of having sex with two other men in his flat and “forming a group of Satan worshipers.” In prison, he was forced to strip down to his underwear, then was humiliated and beaten to the point of hemorrhaging. After his release, he lost his job as a schoolteacher. One local paper wrote, “A male teacher puts aside all principles and follows his perverted instincts, putting on women’s clothes and makeup on his face to seduce men who seek forbidden pleasures.”

Adel, a third friend of Hassan’s, was killed by an occasional lover. The ensuing investigation, not far removed from a witch hunt, resulted in many suspected homosexuals in Tanta being arrested, including Hassan. He and others arrested told me that they were held in a police interrogation room called “the refrigerator,” marked by a carpet brought in by the police that was caked in Adel’s blood. Detainees were tortured nightly for more than two weeks, from 2 a.m. to 6 a.m., according to the same sources. Hassan estimates that at least 100 men were detained and tortured. Some men were forced to stand on their tiptoes for those hours; others got electric shocks to the penis and tongue; still others were beaten on the soles of their feet with a rod called a felaqa, to the point of losing consciousness.

Most men were held until they broke, agreeing to work as informants, walking the street to pick up other homosexuals and reporting in each night. “They told us Adel deserved to die,” Hassan told me. “They said they wished all gays would die.” This went on for at least a month, Hassan and others say, in a pattern of detention, torture, informing, more torture.

On my second visit to Tanta, in August, I sat down for a lunch of kapsa, a sweet Saudi rice specialty, with Hassan and Mo, a slight student of English literature at Tanta University. The discussion turned to Islam and homosexuality. Both of them considered themselves practicing Muslims. Mo has combed the Internet for signs as to whether homosexuality is at odds with Islam. He said he had browsed the popular Egyptian lay preacher Ahmed Khaled’s Web site and found nothing. But he did see that Sheik Yussuf Al-Qaradawi had called homosexuals “perverts.” Al-Qaradawi, an Egyptian cleric generally considered a liberal, is best known for his television program “Shariah and Life” on the satellite channel Al Jazeera, and for his Web site, Islamonline.

“There is nothing clear about homosexuality in the Koran,” Hassan said. “It reads that the man who does it should be hurt. What does it mean ‘to be hurt’? In the Arabian peninsula they used a stick the size of this pencil (he raises my pencil) to punish men. It’s not like thievery or adultery. And anyway the Prophet was promised boys in heaven. Not girls.”

“I read that one should have their head cut off or be thrown from a mountain,” Mo continued.

Hassan disagreed: “There is no explicit punishment for gays in the Koran.”

Mo countered, “The problem is not the punishment, it is the scandal.”

Hassan, looking triumphant, told us that Pope Shenouda III, the head of Egypt’s Coptic Orthodox Church, had also spoken out against homosexuality. (Most famously, in 1990, he asked, “What rights are there for homosexuals?”) “It’s more complicated than you think,” Hassan said to Mo.

Countless interpretations of the story of the prophet Lot — the source of much of the commentary on homosexuality in Islam, as well as in Judaism and Christianity — have been offered. Ambiguities abound, and while there is no consensus on where Islam stands, popular and legalistic reinterpretations take liberties in selecting the bits that suit particular worldviews — whether they are liberal or intolerant. In October of last year, the Iraqi Shiite cleric Grand Ayatollah Ali al-Sistani issued a fatwa against homosexuals on the Arabic-language version of his Web site. It was inexplicably removed last May (some say international outrage swayed the image-conscious cleric). And while Al-Qaradawi did call homosexuals sexual perverts, he also noted “there is disagreement” over punishment.

Perched on a hill at the end of a windy road in Helwan, an industrial town south of Cairo and once the summer romping ground for the city’s well-to-do, is the Behman Hospital. With its pruned bushes and tennis courts, Behman looks more like a country club than a psychiatric institute. Dr. Nasser Loza is the medical director there; he is also an adviser to the Ministry of Health and runs a clinic in the upscale neighborhood of Mohandiseen. I had heard through friends that Loza counsels homosexual couples, so I went looking for him.

“They come in with quite banal relationship problems,” Loza told me when we met one afternoon at the hospital. “They manage to have very normal, quiet lives despite society’s negative views about being gay.” He added that on average he sees about one new couple every two or three months. “I suppose most are high-level professionals, some are of mixed cultural backgrounds.” Loza’s patients are the people you hear less of in the din of discussion surrounding homosexuality in this part of the world. Take M., for example, a successful businessman who was among the 52 arrested on the Queen Boat. He has since moved to the States, and recently wrote me in an e-mail message: “Money gave me security. I met my partner at a dinner party. I could travel. And I didn’t have my family on my back because I had moved out. I had a normal life until this happened.”

Most often, Loza sees families. “Typically, a family comes in with their son or daughter who has just announced that they are homosexual,” Loza explained. “They want me to help. The first reaction on the part of the family is denial, and then incredible blame.” In 1990, the World Health Organization removed homosexuality from its list of mental disorders, but Loza told me that “whether it is treated as a disease or not really depends on the doctor.” While a combination of counseling and antidepressants seems the norm, you still sometimes hear of the application of electroshock therapy.

L., a lesbian originally from Alexandria, is seeing a Cairo psychiatrist. Women have not been subject to the same kind of attacks that men have been in Egypt, perhaps because of their relative invisibility — an invisibility that can itself be oppressive. It can be virtually impossible to meet other gay women. For L., the brunt of the problem is her family. “I’ve been to three psychiatrists, each time taken in by my parents,” she told me. “The first two prescribed antidepressants, they told me it was a phase, that I should ‘cheer up.’ The third prescribed electroshock therapy. I never went back.”

In Cairo, L. is studying communications. She has nothing to do with her family and, through the Internet, has found a supportive partner. The weight of the stigma remains. “When a Muslim dies, there is a required 30 minutes of prayer,” she wrote to me in a recent e-mail message. “When a gay person dies, they bury him and flee.”

There is a searing scene in the Moroccan writer Mohamed Choukri’s 1973 novel “For Bread Alone” in which a desperate young man, having recently moved from the country to the city in colonial Morocco, sells himself to an elderly Spaniard. The scene is explicit (they have oral sex in a car), and the novel, which has been banned or caused controversy in many Arab countries, serves as a stunning condemnation of the power disparities engendered by colonialism. Symbolism like Choukri’s is common in Arabic literature and cinema, providing for what the British writer Brian Whitaker has referred to as a “reverse Orientalism,” in which sex, and specifically homosexual sex, is presented as a foreign incursion, a tool of colonial domination.

Sometimes a stigma hangs over efforts to protect homosexuals from repression or attack. Negad Al Boraei, an Egyptian attorney and human rights activist, has irritated many in the local human rights community by a number of his stances, including his willingness to accept American financing for his work. (He readily dismisses his critics as “communists” and “revolutionaries.” He was one of the first recipients in Egypt of financing from the State Department’s Middle East Partnership Initiative.) I went to Al Boraei to talk about how sexual rights fit into the broader human rights agenda.

“I was telling a friend of mine who works for Amnesty International, we have a lot of problems here — torture, violations against street children, we are full of problems,” he told me. As he spoke he gesticulated wildly with his ring-covered hands. “To come in and talk about gays and lesbians, it is nice, but it’s not the major issue. It’s like I am starving and you ask me what kind of cola I want. Well, I want to eat first. Then we can talk about cola! It’s a luxury to talk about gay rights in Egypt.”

When the raid on the Queen Boat occurred, much of the human rights community declined to take the case on, Al Boraei included. (Some activists even attacked those who met with the defendants.) Hossam Bahgat, a young Alexandrian working at the Egyptian Organization for Human Rights, told me he was quietly dismissed after he wrote an article calling upon the human rights community to overcome its fears about working on the case. In the West, however, the Queen Boat became something of a cause célèbre. Amnesty International supported protests in front of the Egyptian Embassy in London. A Web site called called on Egypt’s homosexuals to wear red on the two-year anniversary of the Queen Boat raid (an invitation to be arrested, it seems), while 35 members of the U.S. Congress wrote to Egypt’s president, Hosni Mubarak, asking for a stop to the anti-homosexual crusade. It was no wonder that amid this, the Egyptian newspaper Al-Ahram al-Arabi proclaimed, “Be a pervert and Uncle Sam will approve.”

“This was framed locally as an attack from the West,” says Bahgat, who eventually collaborated with Human Rights Watch on the case and later opened his own organization, the Egyptian Initiative for Personal Rights. “It was important to show that working for the rights of the detained was not a gay agenda, or a Western agenda, that this was linked to Egypt’s overall human rights record. Raising the gay banner when most sexual and other human rights are systematically violated every day is never going to get you far in this country.”

In the end, Human Rights Watch avoided laying itself open to easy attack as the bearer of an outsider’s agenda, packaging Queen Boat advocacy in the larger context of torture. Many of the arrested men were tortured, and torture is something that, at least in theory, most people agree is a bad thing. In Human Rights Watch’s 150-page report on the crackdown, references to religion, homosexual rights or anything else that could be seen or used as code for licentiousness were played down. Torture was played up, and it may very well be the first and last human rights report to cite Michel Foucault’s “History of Sexuality.” Upon release of the report in March 2004, Kenneth Roth, Human Rights Watch’s executive director, and Scott Long, director of the organization’s Lesbian, Gay, Bisexual and Transgender Rights Project, met with Egypt’s public prosecutor, the assistant to the interior minister and members of the Foreign Ministry. Their effort seemed to have had some effect; although occasional arrests continue, the all-out campaign of arrest and entrapment of men that began with the Queen Boat incident came to an end. One well-connected lawyer noted that a high-ranking Ministry of Interior source told him, “It is the end of the gay cases in Egypt, because of the activities of some human rights organizations.”

When I spoke to Long about his work on the Queen Boat case and its aftermath, he reflected on his advocacy methods in a context in which human rights, and especially gay rights, are increasingly associated with Western empire-building. “Perhaps we had less publicity for the report in the United States because we avoided fetishizing beautiful brown men in Egypt being denied the right to love,” he said. “We wrote for an Egyptian audience and tried to make this intelligible in terms of the human rights issues that have been central in Egyptian campaigns. It may not have made headlines, but it seemed to make history.” Whether the effort made history or simply interrupted it remains to be seen. Long himself noted, “The fact that the crackdown came apparently out of nowhere is a reminder that the repression could revive anytime.”

The possibilities for official repression exist across the Arab world. Early one morning this past August in Saudi Arabia, the police raided a wedding party in the town of Jizan, arresting 20 men “impersonating women,” according to the newspaper Al Watan. Similarly, late last year, 26 men were arrested when a party in Ghantout, a desert region on the Dubai-Abu Dhabi highway in the United Arab Emirates, was raided. The press went into typical scandal mode, and images of some of the men in women’s clothing circulated on cellphones. A government spokesman was quoted in The Khaleej Times, “Because they’ve put society at risk they will be given the necessary treatment, from male hormone injections to psychological therapies.” Arrests have also taken place in Lebanon — despite its being perceived as having more liberal social mores — as well as Morocco.

In Egypt, religiosity — along with an associated emphasis on public involvement in the private sphere — continues to rise. For the 2005 campaign the Muslim Brotherhood listed beauty pageants, music videos and sexy photographs as issues needing public debate; banning female presenters (even in veils) from state-run television and expanding religious education in public schools were also on the agenda. The brotherhood won 88 seats. And in most cases, there has been complete impunity for perpetrators of attacks on gay men; individual officers responsible for attacks have been promoted or shuffled around. As recently as September, at least one entrapment case occurred in Cairo; a young man was lured via a chat site and tortured — badly beaten and subject to electroshock on his genitals — by the same office of the public morality squad that had conducted Internet-based entrapments.

In the meantime, routine scapegoating of the West, and of its real and perceived agendas in the region, seems to be reaching new highs. The Egyptian government, despite its intimate strategic relationship with the U.S., has been increasing its rhetorical assaults on what is blithely reduced to an imperial, meddling West — ostensibly to parade its nationalist credentials in the face of America’s disastrous exploits in the Middle East. (In September, Gamal Mubarak, the president’s smooth-talking, Western-educated son and heir apparent, went so far as to dismiss Western initiatives designed to foster democratization in the region at a policy conference of the ruling National Democratic Party). Blanket attacks on what is vaguely referred to as “human rights” continue; in late August, Mostafa Bakry’s newspaper, Al Osboa, assailed Hossam Bahgat’s organization, along with an NGO that works on AIDS, for defending “perverts.” The ingredients for another crackdown exist in abundance in Egypt and the region at large.

Today the Queen Boat continues to sit docked on the Nile, its name clumsily respelled “Queen Boot” in garish green neon. It is hardly the gay hangout it once was, instead catering to the very occasional budget tourist. Many dragged away by the police that evening five years ago have since left the country, and others keep a low profile, although there are signs that young people have begun cruising the Nile banks again and meeting on the Internet.

As I prepared to leave Cairo at the beginning of the fall, I received an e-mail message from M., the businessman from the Queen Boat, since relocated to the States. “I sit here, and the Americans talk about something called Islamic fascism, the Arabs go on about their values,” he wrote. “All of us, and I don’t mean gay men, I mean all of us who don’t fit the norm — democracy activists, queens, anything — it’s us who get branded as Western, fifth columnists. We pay the price.”

Negar Azimi is senior editor of Bidoun, an arts-and-culture magazine based in New York.

Saturday, October 21, 2006

The Evolution of Women's Halloween Costumes: Lolita and other fantasies

Good Girls Go Bad, for a Day

October 19, 2006, New York Times

In her thigh-highs and ruby miniskirt, Little Red Riding Hood does not appear to be en route to her grandmother’s house. And Goldilocks, in a snug bodice and platform heels, gives the impression she has been sleeping in everyone’s bed. There is a witch wearing little more than a Laker Girl uniform, a fairy who appears to shop at Victoria’s Secret and a cowgirl with a skirt the size of a tea towel.

Anyone who has watched the evolution of women’s Halloween costumes in the last several years will not be surprised that these images — culled from the Web sites of some of the largest Halloween costume retailers — are more strip club than storybook. Or that these and other costumes of questionable taste will be barely covering thousands of women who consider them escapist, harmless fun on Halloween.

“It’s a night when even a nice girl can dress like a dominatrix and still hold her head up the next morning,” said Linda M. Scott, the author of “Fresh Lipstick: Redressing Fashion and Feminism” (Palgrave Macmillan) and a professor of marketing at the University of Oxford in England.

The trend is so pervasive it has been written about by college students in campus newspapers, and Carlos Mencia, the comedian, jokes that Halloween should now be called Dress-Like-a-Whore Day.

But the abundance of risqué costumes that will be shrink-wrapped around legions of women come Oct. 31 prompts a larger question: Why have so many girls grown up to trade in Wonder Woman costumes for little more than Wonderbras?

“Decades after the second wave of the women’s movement, you would expect more of a gender-neutral range of costumes,” said Adie Nelson, the author of “The Pink Dragon Is Female: Halloween Costumes and Gender Markers,” an analysis of 469 children’s costumes and how they reinforce traditional gender messages that was published in The Psychology of Women Quarterly in 2000.

Dr. Nelson, a professor of sociology at the University of Waterloo in Ontario, said the trend toward overtly sexualized costumes actually begins with little girls. “Heroic figures for women or considered icons of femininity are very much anchored in the femme fatale imagery,” she said, adding that those include an assortment of Disney heroines, witches, cocktail waitresses, French maids and an “interchangeable variety of beauty queens.”

While researching “Pink Dragon,” Dr. Nelson found that even costumes for little girls were gendered. Boys got to be computers while the girls were cupcakes. Today, there are bride costumes for little girls but one is hard pressed to find groom costumes for little boys. Additionally, Dr. Nelson said, the girls’ costumes are designed in ways that create the semblance of a bust where there is none. “Once they’re older women it’s just a continuation of that same gender trend,” she said.

Men’s costumes are generally goofy or grotesque ensembles with “Animal House”-inspired names like Atomic Wedgie and Chug-A-Lug Beer Can. And when they dress up as police officers, firefighters and soldiers, they actually look like people in those professions. The same costumes for women are so tight and low-cut they are better suited for popping out of a cake than outlasting an emergency.

Obviously, however, many women see nothing wrong with making Halloween less about Snickers bars and SweeTarts and more about eye candy.

Rebecca Colby, 28, a library clerk in Milwaukee, said the appeal of sexy costumes lies in escaping the workaday, ho-hum dress code.

“I’m not normally going to wear a corset to go out,” said Ms. Colby, who has masqueraded as a Gothic witch with a low-cut bodice, a minidress-wearing bumblebee, a flapper and, this year, most likely, a “vixen pirate.”

“Even though you’re in a costume when you go out to a party in a bar or something, you still want to look cute and sexy and feminine,” she said.

Indeed, many women think that showing off their bodies “is a mark of independence and security and confidence,” said Pat Gill, the interim director of the Institute of Communications Research and a professor of gender and women’s studies at the University of Illinois at Urbana-Champaign.

It is a wonder gyms do not have “get in shape for Halloween” specials.

In her book “Dilemmas of Desire: Teenage Girls Talk About Sexuality” (Harvard University Press), Deborah Tolman, the director of the Center for Research on Gender and Sexuality at San Francisco State University and a professor of human sexuality studies there, found that some 30 teenage girls she studied understood being sexy as “being sexy for someone else, not for themselves,” she said.

When the girls were asked what makes them feel sexy, they had difficulty answering, Dr. Tolman said, adding that they heard the question as “What makes you look sexy?”

Many women’s costumes, with their frilly baby-doll dresses and high-heeled Mary Janes, also evoke male Lolita fantasies and reinforce the larger cultural message that younger is hotter.

“It’s not a good long-term strategy for women,” Dr. Tolman said.

But does that mean women should not use Halloween as an excuse to shed a few inhibitions?

“I think it depends on the spirit in which you’re doing it,” Dr. Tolman said. “I’m not going to go and say this is bad for all women.”

Perhaps, say some scholars, it could even be good. Donning one of the many girlish costumes that sexualize classic characters from books, including “Alice’s Adventures in Wonderland,” “Cinderella” and “The Wizard of Oz,” can be campy, female sartorial humor, said Professor Gill. It can be a way to embrace the fictional characters women loved as children while simultaneously taking a swipe at them, she said. “The humor gives you a sense of power and confidence that just being sexy doesn’t,” she said.

Dr. Tolman added that it is possible some women are using Halloween as a “safe space,” a time to play with sexuality. By taking it over the top, she said, they “make fun of this bill of goods that’s being sold to them.”

“Hey, if we can claim Halloween as a safe space to question these images being sold to us, I think that’s a great idea,” Dr. Tolman said.

But it may be only an idea. Or, more fittingly in this case, a fantasy.

“I love to imagine that there’s some real social message, that it’s sort of the female equivalent of doing drag,” Dr. Nelson said. “But I don’t think it’s necessarily so well thought out.”

Tanda Word, 26, a graduate student at Texas Tech University in Lubbock, who wrote a satirical article about the trend for The Daily Toreador, agreed. “I think it’s damaging because it’s not just one night a year,” she said. “If it’s all the costume manufacturers make, I think it says something bigger about the culture as a whole.”

Salacious costumes — the most visible reminder that Halloween is no longer the sole domain of children — have been around longer than plastic Grim Reaper scythes. But there has been an emergence of “ultrasexy” costumes in the last couple of years, according to Christa Getz, the purchasing director for, which sells outfits with names like Little Bo “Peep Show” and Miss Foul Play.

“Probably over 90 to 95 percent of our female costumes have a flirty edge to them,” Ms. Getz said, adding that sexy costumes are so popular the company had to break its “sexy” category into three subdivisions this year.

Heather Siegel, the vice president of, said her company’s sexy category is among its most popular. (The two best-selling women’s costumes are a low-cut skin-tight referee uniform and a pinup-girl-inspired prisoner outfit called Jail Bait.)

“Almost everybody gets dressed up really, really sexy for it,” said Carrie Jean Bodner, a senior at Cornell University in Ithaca who wrote about the abundance of skimpy Halloween garb for The Cornell Daily Sun last year. “Even the girls who wouldn’t dream of going to class without their pearls and pullovers.”

Last year Ms. Bodner, 21, dressed up as a sexy pinch-hitter for an imaginary baseball team. This year she and her friends are considering being va-voom Girl Scouts.

Ms. Getz of said far more women are buying revealing costumes than firing off indignant e-mail messages asking, “Why are all of your costumes so sexy?” (though some do).

Still, women may be buying racy outfits because that is all that is available. Ms. Getz said she wished there were more sexy men’s costumes on the market and that the lack of them is but further evidence of the gender double standard. “It’s just not as socially acceptable,” she said, adding that men feel comfortable expressing themselves with Halloween costumes that are “either crude or outrageous or obnoxious.”

Ms. Siegel of said the costume industry is merely mirroring the fashion industry, where women have more variety in their wardrobes. Besides, she said, men are less interested in accessorizing. “They’re happy grabbing a mask and a robe and being done,” she said.

At least they get a robe. Ms. Bodner of Cornell estimated that it will be about 30 degrees in Ithaca on Oct. 31.

“We’re not just risking our dignity here,” she said. “We’re risking frostbite.”

Sunday, October 08, 2006

"It just saddens me to see so many of our strong butch women giving up their womanhood to be a man..."

Very interesting and informative article from the New York Times on the controversy in the lesbian community over FTM sex changes.

August 20, 2006 Sunday
Section 9; Column 2; Style Desk; Pg. 1
"The Trouble When Jane Becomes Jack"

SAN FRANCISCO: In the most recent season of the lesbian soap opera, ''The L Word,'' a new character named Moira announced to her friends that, through surgery and hormone therapy, she would soon be a new person named Max. Her news was not well received.

"It just saddens me to see so many of our strong butch women giving up their womanhood to be a man," one friend said.

The sentiment was a tamer version of what many other women wrote on lesbian blogs and Web sites in the weeks after the episode was broadcast last spring. Many called for the Max character to be killed off next season. One suggested dispatching him ''by testosterone overdose.''

The reaction to the fictional character captured the bitter tension that can exist over gender reassignment. Among lesbians -- the group from which most transgendered men emerge -- the increasing number of women who are choosing to pursue life as a man can provoke a deep resentment and almost existential anxiety, raising questions of gender loyalty and political identity, as well as debates about who is and who isn't, and who never was, a real woman.

The conflict has raged at some women's colleges and has been explored in academic articles, in magazines for lesbians and in alternative publications, with some -- oversimplifying the issue for effect -- headlined with the question, ''Is Lesbianism Dead?''

It has been a subtext of gay politics in San Francisco, the only city in the country that covers employees' sex-change medical expenses. And it bubbles to the surface every summer at the Michigan Womyn's Music Festival, a lesbian gathering to which only ''women born as women and living as women'' are invited -- a ban on transgendered people of either sex.

Barbara Price, a former festival producer, said the uneasiness has been ''a big topic among lesbians for quite some time.''

''There are many people who look at what these young women are doing, and say to themselves, 'Hey, by turning yourselves into men, don't you realize you're going over to the other side?' '' she said. ''We thought we were all supposed to be in this together.''

Beyond the political implications, the sense of loss is felt most keenly in personal relationships.

''I am a lesbian because I am attracted to women, and not to men," said a 33-year-old woman who broke up with her partner of seven years, Sharon Caya, when Sharon became Shane. The woman, who asked to be identified only as Natasha, to protect family members who are unaware of her lifestyle, said that she was ultimately faced with the reality of her sexual orientation and identity. ''I decided I couldn't be in a romantic relationship with a man.''

The transgender movement among men is at least as old as the pioneering surgery that turned George Jorgensen into Christine Jorgensen in 1952. Among women who wish to become men, though, the movement has gained momentum only in the last 10 years, in part because of increasingly sophisticated surgical options, the availability of the Internet's instant support network, and the emotions raised by the 1999 movie ''Boys Don't Cry,'' based on the true story of the murder of Brandon Teena, a young Nebraska woman who chose to live as a man.

The word for the process is ''to transition,'' a modest verb for what in women usually means, at the minimum, a double mastectomy and heavy doses of hormones that change the shape of the face, deepen the voice, broaden the upper body, spur the growth of facial hair, and in some cases, trigger the onset of male pattern baldness.

Politically and personally, the change has equally profound effects. Some lesbians view it as a kind of disloyalty bordering on gender treason.

The Census Bureau does not try to count the number of transgendered people in the United States, and many who make the transition from one sex to another do not wish to be counted.

A European study conducted 10 years ago, and often cited by the American Psychiatric Association, says full gender reassignment occurred in 1 in 11,000 men and 1 in 30,000 women, a ratio that would place the number of men who have become women nationally at only about 13,000 and women who have become men at about 5,000.

Transgender advocates, however, say those statistics fail to reflect an increasing number of people, especially young people, who call themselves transgendered but resist some or all of the surgeries available, including, for women becoming men, the creation of a penis. Some delay or avoid surgeries because of expense. For women especially, the genital surgery is still risky.

''There are tens of thousands of us, probably more than 100,000,'' said Riki Wilchins, the executive director of GenderPAC, a lobbying group in Washington, citing the looser definition of being transgendered.

Dr. Michael Brownstein, a surgeon in San Francisco, said he had performed more than 1,000 female-to-male surgeries in the last several years, and transgender advocates say there are a dozen surgeons specializing in the work in the United States.

The numbers are slight, considering the estimated five million gay men and five million lesbian women in the United States. Still, coupled with a simultaneous trend among the young to reject sexual identity labels altogether, some lesbians fear that the ranks are growing of women who once called themselves lesbian but no longer do.

''It's as if the category of lesbian is just emptying out,'' said Judith Halberstam, a gender theorist and professor of literature at the University of Southern California, San Diego, whose books include ''Female Masculinity.''

Leaders of some lesbian organizations dismiss the idea of a schism or contend that it has been resolved in the interest of common human rights goals among lesbians, gays, bisexuals and transgendered people.

''The view in some lesbian corners that we are losing lesbians to transitioning is absurd,'' said Kate Kendall, the executive director of the National Center for Lesbian Rights. ''Given our history of oppression, all lesbians should encourage people to be themselves even if it means our lesbian sister is becoming our heterosexual-identified brother.''

But in private conversations and in public forums like women's colleges, the questions about how to frame the relationship among lesbians, former lesbians and young women who call themselves ''gender queer'' rather than lesbian at all, seem largely unresolved.

''There is a general uneasiness about this whole thing, like 'What are we losing here?' '' said Diane Anderson-Minshall, the executive editor of Curve, a lesbian magazine. The issue stirs old insecurities about women being ''not good enough,'' she added.

Koen Baum, a family therapist in San Francisco who is a transgendered man, said the anxiety some lesbians feel has complicated roots. Some, he said, believe that women who ''pass'' as men are in some ways embracing male privileges.

Ben A. Barres, a professor of neurobiology at Stanford and a transgendered man, recently provided fodder for that view in an article in Nature and an interview with The New York Times. ''It is very much harder for women to be successful, to get jobs, to get grants, especially big grants,'' he told The Times.

The idea of male privilege was also part of ''The L Word'' plot: When Max learns he is to be offered a job that he was rejected for as Moira, he promises that he will refuse it and tell off the would-be boss, but he later decides to take the job and say nothing.

Mr. Baum said the anxiety also stems from fear over the loss of an ally in the struggle against sexism. ''The question in the minds of many lesbian women is, 'Is it still going to be you and me against sexism, you and me against the world?' '' he said.

There are also practical questions: What place should a transgendered man have in women's spaces such as bathhouses, charter cruises, music festivals and, more tricky still, at women's colleges, where some ''transmen'' taking testosterone are reportedly playing on school sports teams?

Laura Cucullu, a freelance editor and recent graduate of Mills College in Oakland, Calif., phrased the question this way: ''When do we kick you out? When you change your name to Bob? When you start taking hormones? When you grow a mustache? When you have a double mastectomy?''

The fact that there is no apparent parallel imbroglio in the gay community toward men who become women is a subject of some speculation.

''There is the sense that a transman is 'betraying the team,' joining the oppressor class and that sort of thing,'' said Ken Zucker, a clinical psychologist and a specialist in gender research at the University of Toronto.

Despite the tangled set of issues involved, the survival rate of lesbian couples seems higher than among gay couples when one partner changes gender, advocates say.

After Susie Anderson-Minshall became Jacob several years ago, he and his partner of 15 years, Ms. Anderson-Minshall, the Curve editor, decided to marry. Their March 19 wedding was actually their second union. The first had been a partnership ceremony as lesbians; the second was as legally recognized husband and wife under the laws of the state of California, where they live.

Other couples, like the former Sharon Caya and Natasha, found the transition much rougher. Sharon's decision to become Shane coincided with Natasha becoming pregnant, having conceived with donor sperm. ''When the baby came along, I wanted to become myself,'' Mr. Caya said. ''I wanted the baby to know me as I truly am.''

She began taking testosterone about three years ago, then had ''top surgery'' -- a double mastectomy -- and is now a muscular 42-year-old of medium height with long sideburns and a goatee.

For financial and practical reasons, Mr. Caya, the legal director of the Transgender Law Center in San Francisco, decided to forgo ''bottom surgery,'' which could cost as much as $100,000 and would involve two or three operations to graft on an ersatz penis.

According to the standards of the European study, Shane Caya would not be counted as a transgendered person.

Natasha, a financial manager in San Francisco, still cries when describing Sharon's decision to become male.

''You're in love with a person, but there is something about gender that is so central to identity it can be overwhelming if the person changes,'' she said.

''When she told me what she wanted to do, I was completely blown away at first,'' Natasha said. Then, ''I thought to myself, 'All right, we're good lesbians. We should be able to figure this out.' ''

But after a month of struggling with the idea, Natasha said she could not make the adjustment. The breakup occurred when the child was 5 months old. The couple remain on friendly terms and share custody.

And when Mr. Caya attended a lesbian organization's lunch recently, he recalled, he was welcomed by a woman who said she was ''pleased to see a man supporting us lesbians.'' His reply, he said, was quick and to the point:

''Of course I support lesbians,'' he said. ''I used to be one.''

CORRECTION: August 27, 2006

An article last Sunday about transgender lesbians referred incorrectly to Judith Halberstam, a gender theorist and professor of literature whose books include ''Female Masculinity.'' She teaches at the University of Southern California in Los Angeles; it has no San Diego campus.

“Two Spirit,” or "Berdache," or "gay & lesbian" Native Americans

An interesting article from the New York Times, October 8, 2006. I'm not sure why the author does not mention the word "berdache." This is the term used by the anthropological literature (to which the author refers) for what are now called "Two Spirit" people.

A Spirit of Belonging, Inside and Out


ALISTAIR BANE went to his first weekend gathering five months ago and was so nervous that he barely participated. By the time of his second, last month, he had sewn his own outfit and was comfortable enough to dance in the powwow and the drag show.

“This has been a big thing for me,” said Mr. Bane, who is a mixed-blood Eastern Shawnee. “If somebody had talked to me when I was 16 and said people like me were once respected, my life might have been different.”

The occasion was the ninth annual Montana Two-Spirit Gathering, a weekend retreat here in northwestern part of the state for a few dozen American Indians who define themselves as embodying both male and female spirits. Many are refugees from the gay or lesbian bar circuit who are now celebrating an identity among themselves that they never knew existed, in a setting without drugs or alcohol. Some identify themselves as gay or lesbian; others as a third or fourth gender, combining male and female aspects.

Since the term “Two Spirit” was coined at a conference for gay and lesbian natives in the early 1990’s, Two-Spirit societies have formed in Montana as well as in Denver; Minnesota; New York State; San Francisco; Seattle; Toronto; Tulsa, Okla.; and elsewhere, organized around what members assert was once an honored status within nearly every tribe on the continent.

“A lot of our tribal leaders have their minds blocked and don’t even know the history of Two-Spirit people,” said Steven Barrios, 54, who lives on a Blackfeet reservation in northwestern Montana, and who has been open about his sexual orientation since he was a teenager. Mr. Barrios cited a small and sometimes contested body of anthropological evidence that suggests that before the arrival of Christian missionaries, many tribes considered Two-Spirit people to be spiritually gifted and socially valuable.

Like the Montana group, most Two-Spirit societies rely on financing from the federal government — usually under public health auspices — and few are recognized by the members’ tribes. The societies hold their own powwows but most do not dance together in general tribal ceremonies. Members say they confront anti-gay sentiments from the general culture and from within their tribes, which they attribute to Christian influence.

“We can’t get a Two-Spirit person on our tribal council,” Mr. Barrios said. “We had a historian from our tribe on the reservation, and when he was asked what they did with Two-Spirit people, he said, ‘We killed them.’ But before the Christians came, Two-Spirit people were treated with respect. What we’re doing now is coming together, showing documentation that we have a history.”

Whatever their traditions, modern tribes often have complex relationships with homosexuality. In 2004 Kathy Reynolds and Dawn McKinley, two Cherokee women in Tulsa, petitioned to marry under tribal law, setting off a complicated legal and political battle that spread to other tribes. The women, who became unwilling public figures, were granted the right to marry by the Cherokee Judicial Appeals Tribunal but have yet to file their marriage certificate and complete their marriage. In response, several tribes, including the Cherokee Nation, passed laws defining marriage as a union between a man and a woman.

Mr. Bane, 40, said he first heard about Two-Spirit gatherings in his late 20’s but did not attend one until he went to a gathering in Tulsa five months ago. As an adolescent, when he told his parents he was gay, the sense of rejection led him to leave school and home. He had little connection with his Indian heritage (most people at the gathering used the term Indian more often than Native American or First Nation), and after leaving home he found community with people living on the street, using heroin and selling his body. “I felt that at least somebody wanted me for something,” he said. Even when friends died of overdoses or took their own lives, he said, “We didn’t see ourselves as worth more than the life we lived.”

Like several others at the gathering, he said that at gay clubs he always felt he had the wrong hair or clothes, and felt pressure not to come off as “too Indian.” He said: “I can’t count the number of guys who have made comments about ‘If you cut your hair you’d be cute.’ If you conform to the whole Western culture idea of what a gay man is supposed to act like, then people want you around. But if not, you are either invisible or people outwardly make it clear that they don’t want you around.”

He added: “When I went to the gathering in Tulsa in May, there was a sense of acceptance I had never felt before. The mistakes I made in my past didn’t matter. What mattered was I came home. It goes beyond sexuality to a cultural role. That was important to me.”

The term for Two-Spirit people is different in each tribal language, but the practices and traditional social position of Two-Spirits is fairly consistent, said Brian Joseph Gilley, an assistant professor of anthropology at the University of Vermont and author of “Becoming Two-Spirit: Gay Identity and Social Acceptance in Indian Country.” In tribal tradition, when children exhibited interest in activities not associated with their gender — for boys, typically cooking or sewing; for girls, hunting or combat — they were singled out as inhabited by dual spirits, Mr. Gilley said.

In some tribes they were considered spiritually gifted, and might have been sought sexually for their powers. Often Two-Spirit people helped raise children or accompanied war parties as surrogate wives, Mr. Gilley said. At the Montana gathering, one man brought his two grandchildren, whom he was raising. “It was never about sexuality,” Mr. Gilley added. “It was about your role in the community.”

John Hawk Co-Cke’, whose parents descended from four different tribes and were Methodists, said he heard about Two-Spirit traditions in the 1980’s, when he started seeing a Indian therapist. He was having high-risk anonymous sex with men in parks and other public places and also drinking heavily at gay bars to compensate for feeling undesirable.

“At the time I had nothing to do with my Indian-ness,” he said. “I didn’t want to be more different.” The therapist, he said, told him, “‘You need to come home. Warriors would never put themselves in that position.’”

At the gathering Mr. Co-Cke’ wore women’s makeup, and at the powwow he wore a traditional native woman’s dress. Since embracing his Two-Spirit identity, he said, he has stopped heavy use of drugs and alcohol and is much happier. But he said he does not wear women’s clothing in Tulsa or at a general Osage powwow. “I teach guys: ‘Be smart. You have to remember you live in Oklahoma.’ Because we’ve had guys beat up. ‘As far as your sexuality, please be careful you don’t flaunt it.’ ”

Mr. Co-Cke’ said Two-Spirit gatherings often draw men who are hiding their orientation from their wives. At the Montana gathering several people did not come because of the presence of a reporter because they did not want their orientation to become public knowledge.

For three days, solemn rituals alternated with pop cultural references, high camp and playful but sharp intertribal teasing.

Matthew Reed, 32, who manages a Starbucks franchise in Denver, began the Saturday night powwow by leading an august gourd dance to cleanse the grounds. “Does everyone know how to gourd dance?” he asked, then advised: “Drop it like it’s hot,” a reference to a dance-filled rap video by Snoop Dogg.

As the night grew cold, Joey Criddle, who led a contingent called the “Denver divas,” explained for the group the historical significance of some of the dances and clothing, encouraging each dancer, “You go, Miss Thing.” Mr. Criddle, 45, a respiratory therapist and part Jicarilla Apache, was once married and has four children. He said that in Denver his group was trying to gain credibility and acceptance from tribal leaders by preserving the old language, skills and dances. “The elders will tell you the difference between a gay Indian and a Two-Spirit,” he said, underscoring the idea that simply being gay and Indian does not make someone a Two-Spirit.

Involvement with Two-Spirits has changed Mr. Bane’s life. After the Tulsa gathering he moved to Denver to live near Mr. Criddle’s group, and he stopped dating a man who refused to acknowledge their relationship in public. “I used to think that was O.K.,” he said. “Now I don’t.” He was also embracing some traditionally female tasks and slowly learning to do beadwork. “Beadwork gives you patience for traffic,” he said.

The surprise for his non-native friends, he said, was how much fun the gatherings were. “You read about it and think it’s real serious, and it is,” he said. “But then you have the drag show on the first night. When I told my friends, ‘I gotta get my drag outfit together,’ my white friends, they’re like, ‘What?’ ”

Jaxin Enemy-Hunter, 28, who helped Mr. Bane with last-minute stitching on his moccasins, found it rewarding to see people who were not raised in the Two-Spirit tradition embrace it, but their journey was not his. Growing up on a Crow reservation, he had been singled out early by his great-grandmother and given a double helping of education: studying with the boys and then studying with the girls when the boys played. He described the experience as both high status and extremely stressful.

“A lot of Two-Spirit societies, their focus is to bring the Two-Spirit role to their tribes,” he said. “With my tribe, we had never lost that. The younger generations focus more on the mainstream way of being a gay person, going out and partying, and not having responsibilities and being stressed out.”

Off the reservation, he added, “I would see friends going through hell over being gay. It was just very sad. They didn’t know about our history.”

Friday, August 11, 2006

Metrosexual man bows to red-blooded übersexuals

From The Observer:

While metrosexuals were obsessed with self-image and lifestyle, the übersexual is politically aware and passionate about real world causes. The metrosexual has women who are his best friends, while the übersexual respects women but retains men as his closest confidants. The metrosexual grooms his hair: the übersexual grooms his mind. The metrosexual reads Vogue and Cosmo, the übersexual the Economist and the New Yorker...

'What woman wants to compete with a man for mirror time?' asked Jenice Armstrong, a columnist on the Philadelphia Daily News.

Monday, August 07, 2006

Monday, June 12, 2006

David Brooks, "The Gender Gap At School"

The New York Times
June 11, 2006 Sunday, Section 4, Pg. 12

The Gender Gap At School

There are three gender-segregated sections in any airport: the restrooms, the security pat-down area and the bookstore. In the men's sections of the bookstore, there are books describing masterly men conquering evil. In the women's sections there are novels about well, I guess feelings and stuff.

The same separation occurs in the home. Researchers in Britain asked 400 accomplished women and 500 accomplished men to name their favorite novels. The men preferred novels written by men, often revolving around loneliness and alienation. Camus's ''The Stranger,'' Salinger's ''Catcher in the Rye'' and Vonnegut's ''Slaughterhouse-Five'' topped the male list.

The women leaned toward books written by women. The women's books described relationships and are a lot better than the books the men chose. The top six women's books were ''Jane Eyre,'' ''Wuthering Heights,'' ''The Handmaid's Tale,'' ''Middlemarch,'' ''Pride and Prejudice'' and ''Beloved.''

There are a couple of reasons why the two lists might diverge so starkly. It could be men are insensitive dolts who don't appreciate subtle human connections and good literature. Or, it could be that the part of the brain where men experience negative emotion, the amygdala, is not well connected to the part of the brain where verbal processing happens, whereas the part of the brain where women experience negative emotion, the cerebral cortex, is well connected. It could be that women are better at processing emotion through words.

Over the past two decades, there has been a steady accumulation of evidence that male and female brains work differently. Women use both sides of their brain more symmetrically than men. Men and women hear and smell differently (women are much more sensitive). Boys and girls process colors differently (young girls enjoy an array of red, green and orange crayons whereas young boys generally stick to black, gray and blue). Men and women experience risk differently (men enjoy it more).

It could be, in short, that biological factors influence reading tastes, even after accounting for culture. Women who have congenital adrenal hyperplasia, which leads to high male hormone secretions, are more likely to choose violent stories than other women.

This wouldn't be a problem if we all understood these biological factors and if teachers devised different curriculums to instill an equal love of reading in both boys and girls.

The problem is that even after the recent flurry of attention about why boys are falling behind, there is still intense social pressure not to talk about biological differences between boys and girls (ask Larry Summers). There is still resistance, especially in the educational world, to the findings of brain researchers. Despite some innovations here and there, in most classrooms boys and girls are taught the same books in the same ways.

Young boys are compelled to sit still in schools that have sacrificed recess for test prep. Many are told in a thousand subtle ways they are not really good students. They are sent home with these new-wave young adult problem novels, which all seem to be about introspectively morose young women whose parents are either suicidal drug addicts or fatally ill manic depressives.

It shouldn't be any surprise that according to a National Endowment for the Arts study, the percentage of young men who read has plummeted over the past 14 years. Reading rates are falling three times as fast among young men as among young women. Nor should it be a surprise that men are drifting away from occupations that involve reading and school. Men now make up a smaller share of teachers than at any time in the past 40 years.

Dr. Leonard Sax, whose book ''Why Gender Matters'' is a lucid guide to male and female brain differences, emphasizes that men and women can excel at any subject. They just have to be taught in different ways. Sax is a big believer in single-sex schools, which he says allow kids to open up and break free from gender stereotypes. But for most kids it would be a start if they were assigned books they might actually care about. For boys, that probably means more Hemingway, Tolstoy, Homer and Twain.

During the 1970's, it was believed that gender is a social construct and that gender differences could be eliminated via consciousness-raising. But it turns out gender is not a social construct. Consciousness-raising doesn't turn boys into sensitively poetic pacifists. It just turns many of them into high school and college dropouts who hate reading.

Wednesday, June 07, 2006


An article on hijras, the "third sex" of India (labelled here, incorrectly, as "eunuchs.")