By Raha Boshra
This blog is based on the first Chapter of the book “Sociology of Sex and Sexuality” by Gail Hawkes, titled “The Specialness of Sex”. This Chapter goes in depth about the idea that sex is socially constructed as something powerful, private, or even dangerous, and that this “specialness” surrounds how societies regulate and discuss topics related to sex.
The distinction between positive and negative social significance is not linear and often contradictory (Hawkes, 1996). Negative and positive associations with sex exist, as one could be a source of fear, anxiety, and embarrassment. Some might find talking about sex embarrassing, even in the context of sex education for younger people. Yet this topic is a huge part of our lives, much like eating and drinking. On the other hand, it could be a source of satisfaction, happiness, and fulfilment. Healthy and good sex is even the backbone of keeping a partner and a happy relationship, as exclaimed by Hawkes.
In the section of positive pleasures, Hawke’s reflect on Foucault’s 1985 work on sexual ethics in Classical Antiquity, which offers some insight into both conceptualizations of sexual desire and its negative as well as positive consequences, pointing out that the concept of pleasure, or Aphrodisia, entailed the unification of desire, the source of pleasure, and its experience (Hawkes, 1996). The sources of Aphrodisia were three factors: Eating, drinking, and copulation; all considered expected and normal to seek out these pleasures. The need to repeat these experiences was Desire. Foucault also mentions Eros, which is characterized by virtue, modesty, friendship, and stability.
When it comes to what this specialness looks like in today’s society, it is hard to say what even makes it special in the first place. Hawke mentions that seeing sex as a problem was a nineteenth-century phenomenon. Yet, arguably, the themes that characterized the sexual orthodoxy of the nineteenth century; being anxieties about unregulated sexual desire, the characteristics and manifestations of women’s sexuality, and the consequences of non-procreative erotic practices and same-sex desire, which were vigorously and publicly expressed and reflected in institutionalized campaigns and statute law, were as effective as they were because they found resonance with unease, which had longer history (Hawkes, 1996).
In today’s examples, you can imagine social impacts like “hookup culture”, which involves accepting and promoting uncommitted, casual sexual encounters like one-night stands without necessarily including emotional intimacy or a committed relationship, shifting away from traditional courting in modern Western society. Some might think that this is a freeing experience in dating and might find enjoyment in this culture, while some might find it stressful or regretful and harmful to relationships. Another example covers more on the negative side of sex, being more focused on the anxieties and fears. This example is “rape culture” as it spreads more awareness on the negative side of sexual trauma. Rape culture includes the glamorization of sexual violence in media and popular culture, blaming or dismissing the victims of sexual assault, making jokes, Inadequate accountability, and upholding harmful stereotypes, as well as other forms of oppression.
Sex is “special” because, despite its simple term, it carries a deep meaning with a rich history behind its concepts and topics related to it. As time passes, society’s viewpoints on different topics do too, and this includes sex as well.
Reference:
Hawkes, G. (Mar. 16, 1996). Sociology of Sex and Sexuality. [[VitalSource Bookshelf version]]. Retrieved from vbk://9780335231737
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