The Gender Spectrum
A Spectrum (Spek-trǝm) can be described as a continuous range of colours that materialises when a white light beam undergoes dispersion, typically achieved through the passage of light through a prism, causing its individual wavelengths to be meticulously ordered and displayed. When discussing gender, the concept of a spectrum aligns with the idea of any number of continua that share similarities with a colour spectrum, as they involve an arrangement based on specific characteristics.
Additionally, Gender, as a multifaceted sociocultural construct, exerts a pervasive influence across diverse domains, collectively impacting health outcomes. These domains encompass gender identity and its manifestation, the dynamics of gender roles and norms, intricate gender relations, the structural manifestations of sexism, as well as the intricate interplay of power dynamics and the pursuit of both equality and equity within societal frameworks. In conceptualising gender as a continuum, with the poles representing male and female identities, certain individuals experience a dissonance between their assigned birth gender and their self-identified gender, prompting them to transition along this spectrum. Conversely, some individuals perceive themselves as occupying an intermediate position within this gradient, embodying a gender identity that encompasses elements from both ends of the spectrum.
What is the Gender Binary?
The gender/sex binary links gender to a binary interpretation of biological sex, encompassing chromosomal and anatomical aspects. “Gender” includes sociocultural roles, cultural definitions of femininity and masculinity, and self-identification as “woman” or “man”. This binary framework goes beyond description; it prescribes and proscribes, shaping the acceptable existence and interaction of genders and sexes. Essentially, it enforces a societal structure where individuals with two X chromosomes are expected to have female traits, identify as women, and align with feminine stereotypes, while those with an X and a Y chromosome are expected to exhibit male traits, identify as men, and adhere to masculine stereotypes.
The gender binary, as described above, can be harmful as it oversimplifies the complexities of gender diversity and enforces rigid norms, leading to negative consequences. For instance:
- Erasure of Non-Binary Identities: The binary framework marginalises individuals who do not identify strictly as “women” or “men.” Non-binary individuals, who may identify as neither or both genders, often face erasure and discrimination within this binary system
- Reinforcement of Gender Stereotypes: Binary thinking perpetuates stereotypes by prescribing certain behaviours and roles based on one’s assigned gender, which can limit individual expression and perpetuate harmful gender expectations. For instance, it can pressure people into conforming to traditional gender roles and stifling their true selves.
These harmful effects underscore the need for a more inclusive and nuanced understanding of gender that respects diverse identities and experiences. Gender expression encompasses a range of elements, such as behaviours, clothing choices, and outward presentation, through which individuals manifest their gender identity. This expression is not restricted by one’s assigned sex at birth. For example, a person assigned male at birth may express their gender through feminine clothing and behaviours, aligning with their true gender identity.
Europe and the Gender Binary
The absence of accepted gender norms in many cultures despite the potential for multiple genders as part of human nature raises questions. Gender inequality, particularly the binary versus non-binary gender divide, is prevalent in first-world countries like England and America and their influenced regions. This attitude may stem from the sex-defining revolution of the 1880s in Europe. During this era, individuals sought medical help for various health concerns and as some patients exhibited atypical genitalia, the term “hermaphrodites” was formed after the minor Greek God Hermaphroditus. As These cases challenged prevailing social norms, England, France, and Germany’s doctors grappled with defining hermaphrodites, as their societies adhered strictly to a binary gender structure, making the concept of ambiguous sex or gender unwelcome. The definition of hermaphroditism evolved from external genitalia to an internal focus on gonads, necessitating both testes and ovaries for classification. This shift allowed doctors to assert that hermaphrodites did not represent a distinct natural sex in humanity. Such ideologies were then brought upon nations that were colonised by European powers, forcing the native population that recognised other genders to accept the binary
India and the Gender Spectrum
Historical records from ancient India reveal the recognition of intersex, transgender, and gender non-conforming individuals within their early writings. The concept of “tritiyaprakriti” or “napumsaka” held significant prominence in Hindu mythology, folklore, epics, and early Vedic and Puranic literature.
The term “napumsaka” was employed to signify a lack of reproductive capacity, emphasising distinctions from both male and female attributes. Consequently, several early texts engaged with matters related to sexuality, acknowledging the existence of more than two biological sexes. Jain scriptures even introduced the concept of “psychological sex,” underscoring an individual’s psychological constitution as distinct from their physiological sexual characteristics, aligning with contemporary notions of gender identity.
Though the terminology may have differed, it is evident that ancient Indian perspectives did not conflate gender with biological sex and did not negate the presence of a gender spectrum. Remarkably, individuals from the Hijra community were revered as being spiritually significant and were invited to bestow blessings upon weddings and newborns. Additionally, members of the Hijra community wielded significant influence in the esteemed courts during the periods of Ottoman rule and Mughal governance in Medieval India. They ascended to prominent roles as advisors in matters of statecraft, administrators, military commanders, and custodians of the women’s quarters. Their unrestricted access to all societal spheres and segments conferred upon them a pivotal role in shaping the political landscape during the Mughal era
Intersectionality and Gender
Intersectionality, a core concept in feminist theory, emphasises how social identities mutually shape one another. McCall (2005) and others assert that this is feminism’s key contribution to our contemporary understanding of gender. It has profoundly influenced gender discourse by challenging assumptions, such as psychology’s oversimplification of gender. Intersectionality reveals that an individual’s various social identities strongly impact their gender beliefs and experiences. Thus, researchers now recognise that when examining the gender spectrum, one must consider the individual’s social context, particularly the power dynamics inherent in their intersecting identities.
Examining intersectionality requires a relational study of identity categories at individual, interpersonal, and structural levels, acknowledging their historical and contextual nuances. Some research questions benefit from an intersectionality model, but it’s important to recognise that inequality processes may differ when explored at a structural level.
For instance, race and socioeconomic status intersect but have distinct mechanisms. Gender intersects with race, where gendered images support racial domination. However, it’s overly simplistic to attribute racial domination solely to gender inequality.
In various contexts, intersectionality creates unique situations of disadvantage where gender may serve as a significant explanatory factor. Different mechanisms depress women’s wages in various occupational categories compared to men. Gender, as a pervasive and codified social institution, maintains the subordination of women to men over time and culture. Therefore, Intersectionality is a crucial concept in understanding the gender spectrum. It recognises that individuals’ experiences of gender are not solely determined by their gender identity but are profoundly influenced by the intersection of various social identities, including race, ethnicity, socioeconomic status, sexual orientation, and more. Moreover, it highlights that the gender spectrum itself is not uniform; it encompasses a wide range of identities and experiences.
For example, an individual who identifies as transgender may experience unique challenges and discrimination that are shaped by their racial or ethnic background, socioeconomic status, and geographical location. These intersecting identities can lead to complex and nuanced experiences of gender that go beyond a simple binary understanding.
Acknowledging gender as a spectrum is paramount in the contemporary discourse on human identity and societal norms. It underscores the imperative of respecting and valuing the intricate web of gender experiences, which often transcend the binary framework. This recognition promotes inclusivity and engenders a sense of belonging for individuals whose gender identities defy conventional categorization. Moreover, it is not merely a matter of cultural sensitivity but a crucial step towards realising fundamental human rights. By embracing the gender spectrum, societies not only uphold the principles of autonomy and justice but also advance scientific understanding, fostering a more equitable and compassionate world for all individuals to flourish and express their authentic selves.
The Gender Bear designed by The Justice for sisters, Malaysia is a perfect illustration of the gender Spectrum. The illustration clearly differentiates and elucidates the terms Gender Identity, Sexual Orientation, Biological Sex and Gender Expression
References
“Spectrum Definition & Meaning,” Merriam-Webster, accessed September 24, 2023, https://www.merriam-webster.com/dictionary/spectrum#:~:text=plural%20spectra%20%CB%88spek%2Dtr%C9%99%20or,wavelengths%20are%20arranged%20in%20order.
Elizabeth Barr and Sarah Temkin, “Gender as a Social and Cultural Variable and Health” National Institutes of Health.(2022). https://orwh.od.nih.gov/about/director/messages/gender-as-social-and-cultural-variable-and-health#:~:text=Gender%20is%20a%20social%20and,power%2C%20and%20equality%20and%20equity%20.
Angela Tharp and Randall A. Horton. “Gender Spectrum Theory” .(2015). University of New Haven.
Jyni Verma, “Colonisation and Transphobia: The History of the Binary Construct of Gender in India,” Feminism in India. (2022). https://feminisminindia.com/2022/03/22/colonisation-and-transphobia-the-history-of-the-binary-construct-of-gender-in-india/#:~:text=There%20is%20historical%20evidence%20of,early%20Vedic%20and%20Puranic%20literature.
McCall, Leslie. “The Complexity of Intersectionality.” Signs 30, no. 3 (2005): 1771–1800. https://doi.org/10.1086/426800.
Authorship Credits
Paarth Pande is a Liberal Arts Graduate from Symbiosis University, Pune and a Research Intern at Mandonna
Graphics Credits
Prapti is a first-year Sociology student at Maitreyi College and a Graphics Intern at Mandonna
