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INTRODUCTION
Many of us doni think of sexuality and theorizing as two things that go together, but theories can be very useful in helping us understand
sexuality. Theories are simply ways of viewing
and organizing the world and of making sense
of what happens. Sociologists use theories to
understand, explain, predict, question, or change
social behaviors and trends. Theories about sex
vary dramatically across time and place, and
reflect the social and moral thinking of the day.
In addition to helping us understand the
history and context of sexuality, theories also
provide explanations for. sexual attitudes and
behavior: why there are differences in how
people think about sex or how people behave
sexually, how societal norms and laws regarding sex arise and are enforced, and how and
why change takes place. Sexuality is important in most of our lives, yet many people don't
understand it, are uncomfortable talking about
it, and don't know where to go to get their questions answered. Sexuality theories can provide
explanations and answers, but no one theory
is appropriate for addressing all questions and
we are especoncerns about sexuality.
cially interested in the ways in which sociological theories help us understand the social
construction and social control of sexuality. 2
We'll begin by reviewing what some early
thinkers (called sexologists) had to say about
sexuality. Then, we'll examine the utility of
studying sex, and end
sociological theory
with some current theories, questions, and
challenges. As you'll see, theories about sexuality are constantly offered, challenged, revised,
and rejected. Throughout the reading, we'll be
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SOCIOLOGICAL THEORIES
AND SEXUALITY
Our discussion of theorizing about sexuality
will focus on differences between "traditional"
sociological theories and those-such as feminism and postmodernism-that emerged in
reaction to these perspectives. Traditional sociological theories include structural functionalism, conflict theory, symbolic interactionism,
and exchange theory. Although most classical
sociological theory (written in late nineteenth
and early twentieth centuries) did not explicitly
address issues of sexuality, those who wrote on
the subject usually did so within the context
of marriage, emphasizing the social control of
intimate relations. For instance, Marx ([1888]
1978) and Durkheim ([1897] 1979) analyzed
the regulatory practices of marriage, while Max
Weber called sexual love "the greatest irrational force of life" ([1915] 1958: 343). Weber saw
religious forces as seeking to diminish love's
power through regulation-again, referring to
marriage. Other lesser-known theorists of this
era, such as Marianne Weber, Charlotte Perkins Gilman, and Anna Julia Cooper, examined
marriage as a gendered form of social control
over sexuality.
Structural-functionalism,. or systems theory, 6
strongly influenced social thought and policy in
the post-World War II years, According to structural functionalists, society was organized into
parts (or structures), each of which had a specific function to filL When each was performing
its functiop, the system would run smoothly. In
families, for example, men were supposed to be
wage earners and administrators, while women
were supposed to be housewives, mothers, and
caretakers. The struci;\lral functionalists argued
that things worked best when each person
knew her or his role and stuck to it (Parsons and
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and more concerned with how individuals interacted sexually (Plummer, 2003). These theorists examined the meanings attached to sexual
behaviors and how behavior changes based
on interactions with others (Coffman, 1959).
Symbolic interaction helps explain the social
construction of sexuality-why people interpret others as they do, why misunderstandings
occur, and how individuals form opinions about
themselves as sexual beings. However, because
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INVESTIGATING SEXUALITY
ways. At the intersection of gender and sexuality, for example, they point out that men
control women's sexuality by defming it in masculine and heterosexual terms (Rich, 1980). All
women are presumed to be heterosexual, men
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women, including identifying with them, bonding with them, and sharing sexual experiences.
As feminism promised to give "voice" to
women, many asked "whose voice?" For exam-
Not always popular with mainstream feminists, these theories drew on many of the same
ideas as postmodern and queer theories that
we discuss later.
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INVESTIGATING SEXUALITY
Mohanty, Russo, and Torres, 1991). For exampie, Mrican American feminist theorists (sometimes caHed "womanists") argued that while
white women may suffer because of their gender status, the color of their skin gives them
privilege to be protected sexuaHy and depicted
as virginal or pure. In contrast, black women
have been seen as sexually accessible and their
history has been one of rape and exploitation
by both white and black men (Davis, 1983; Hill
Collins, 2004; hooks, 1984; Wyatt, 1997).
InitiaHy, critics of white feminist thought
focused primarily on racial differences, arguing that the standpoint of African American
women was ignored in feminist theorizing,
but eventuaHy sociologists such as Patricia
Hill Collins (1991; 2004) pointed out that
intersectionality-the ways in which a variety of
statuses and characteristics intersect-needed
to be taken into account when thinking about
female sexuality. Intersectionality theory contended that not only does one's race affect the
ways sexuality is experienced and perceived,
but so does one's dass, age, ability, sexual orientation, and nation. Essentially, there can be
no sirigle perspective on black women's sexual,
ity, poor womens sexuality, or the sexuality of
women in non-Western nations.
While feminists critiqued the gender order,
postrnodernists questioned the usefulness
of grand theories to explain the social world
and wondered whether it was meaningful to
search for universal, all-encompassing truths
about society. 12 They argued that there was no
"right" way of seeing or describing the world,
and that no two people shared the same reality.
They posited that ideas about right and wrong
and good and bad had no inherent meanings,
but were simply
constructions that had
emerged from modern society. They questioned
the concept of modernity itself, and wondered
if modern society, with its emphasis on science,
positivism, and progress, was really beneficial
to humanity.
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ing that what is considered objective in a given rists demonstrate how these sexual categories
culture at a particular time in history reflects and identities are actually fluid and not necesthe interests of those in power. Moreover, both sarily natural. Rather, they argue that current
feminists and postmodernists have worked to categorizations of sexuality, gender, and sex are
avoid the tendency to construct theories based tied to power, and that some institutions and
on the experiences of privileged groups of groups have more power to define what is sexuwomen (Flax, 1990; Nicholson, 1990).
ally acceptable than others do. Queer theorists
Although the deconstruction of modern believe transsexuals, the intersexed, and those
ideas about sexuality is a useful theoretical immersed in drag culture are boundary crossers,
exercise, critics maintain that it is more of challenging rigid categories of sex, gender, and
an intellectual exercise than an explanatory sexual identity (c.f. Butler, 1990; Currah, 2001).
framework. They note that while postmodWhen they speak of "queering" sexuality,
ernism critiques and deconstructs modernity queer theorists are not talking about makand objectivity, it suggests no alternatives and ing everyone gay or lesbian. Instead, they are
provides no agenda for social change. While questioning (or "queering") existing sexual
postmodern perspectives have gained some arrangements that privilege heterosexual,
acceptance in sociology (Mirchandani, 2005), coupled, monogamous adults. This queering
the larger contribution of this perspective has reveals the biases our ideas are constructed on,
and demonstrates how certa.in groups benefit
likely been its influence on queer theory.
Drawing on the energy of the gay and AIDS from current constructions of sexual identimovements of the 1980s and the academic per- ties. In general, queer theorists argue that it is
spectives of postmodernism, feminism, and gay important to separate the sexual behaviors that
and lesbian studies, queer theorists (Seidman, people participate in from the moral judgments
1996; Stein and Plummer, 1996; Sullivan, 2003) of those with power in a society.
For all its contributions to sexuality theory,
the identities seen as normative
natural in our culture, insisting they were queer theory does not appeal to everyone and
"arbitrary, unstable, and exclusionary" some scholars question its usefulness for socioc;(:Sei:lman, 1996: 11)." For example, queer the- logical inquiry. For instance, Namaste (1996)
argued that sexuality is structured as a and Green (2002) question the explanatory
%iha1-v opposition" (meaning that our culture power of queer theory and argue that their
consltruct<:d heterosexuality and homosexu- focus on the abstract ignores the social realities
opposites), with heterosexuality given of real sexual beings. Furthermore, Gamson
of good and homosexuality the label and Moon (2004) debate the value of queer
or immoral. These labels are then used theory for addressing traditional sociological
control, as evidenced by the passage problems such as systems of oppression, and
against same-sex marriage and adop- suggest that contributions of social theories,
focusing on some identities such as intersectionality and political economy,
others silences or excludes the other are more useful for sociological research.
Feminists, postmodernists, and queer theo<,tc,uc<" Part of the queer theorists' project
;yoJtltiJlU'llly question and deconstruct cur- rists challenge the boundaries on which much
about sexual, gender, and sex iden- of sexual theorizing takes place, while also
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