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A study “found that when men did certain kinds of chores around the house, couples had less sex”

A study called “Egalitarianism, Housework and Sexual Frequency in Marriage,” which appeared in The American Sociological Review last year, surprised many, precisely because it went against the logical assumption that as marriages improve by becoming more equal, the sex in these marriages will improve, too. Instead, it found that when men did certain kinds of chores around the house, couples had less sex. Specifically, if men did all of what the researchers characterized as feminine chores like folding laundry, cooking or vacuuming — the kinds of things many women say they want their husbands to do — then couples had sex 1.5 fewer times per month than those with husbands who did what were considered masculine chores, like taking out the trash or fixing the car. It wasn’t just the frequency that was affected, either — at least for the wives. The more traditional the division of labor, meaning the greater the husband’s share of masculine chores compared with feminine ones, the greater his wife’s reported sexual satisfaction.

Lori Gottlieb, “The Egalitarian-Marriage Conundrum”, The New York Times Magazine (9 February 2014), 28.

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“Is religious discourse mapped in antiquity as a competition among cultural claimants of masculine perfection?”

…gender played a strong role in the agonistic articulation of nascent religious identity and difference, whether Christian, Jewish or “pagan.” Is religious discourse then mapped in antiquity as a competition among cultural claimants of masculine perfection? Alternatively, is it mapped as an irruption of ambivalently subversive or counterhegemonic genders to which empire paradoxically gives rise? I would answer both of these in the affirmative. Again, we face an ambivalence that is mapped across our texts and theirs.

Virginia Burrus, “Mapping as Metamorphosis: Initial Reflections on Gender and Ancient Religious Discourses”, in Mapping Gender in Ancient Religious Discourses, ed. Todd Penner & Caroline Vander Stichele (Leiden & Boston: Brill, 2007), 9-10.

Masculinity, itself, was a tenuous state of existence in Late Antiquity

…if indeed anatomical equipment was not absolutely determinative of one’s place on the gender spectrum, then it stands to reason that masculinity itself was a tenuous state of existence that required more than possession of a penis. According to Maud Gleason’s assessment, ‘‘manhood was not a state to be definitively and irrefutably achieved, but something always under construction and constantly open to scrutiny.’’ While there is little indication that men actually became (or thought they could become) women, numerous sources do betray an awareness of the possibility of gender slippage, the very real danger of sliding into the much-maligned mediating category of effeminate male, of being infected with, in the words of Philo of Alexandria, the ‘‘disease of effemination’’ (noson the¯leian).

Jason von Ehrenkrook, “Effeminacy in the Shadow of Empire: The Politics of Transgressive Gender in Josephus’s Bellum Judaicum,”  The Jewish Quarterly Review 101:2 (Spring 2011), 148-149.

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The modern binary model of gender is perhaps inappropriate for the ancient Mediterranean world

The idea of gender as a cultural system rather than a biological given has led to the recognition that the modern binary model of gender, rooted in a taxonomy of permanent, anatomically determined opposite sexes, is perhaps inappropriate for the ancient Mediterranean world. This is not to suggest that biological sex played no role in ancient conceptions of gender, but that the presence or absence of certain types of external genitalia constituted only one part of a vast and complex array of gender signifiers. Moreover, it is now widely agreed that gender in antiquity was viewed, at least from the perspective of the surviving male elite literary sources (an important qualification indeed!), through a single-gender, and not surprisingly androcentric, conceptual framework.

Jason von Ehrenkrook, “Effeminacy in the Shadow of Empire: The Politics of Transgressive Gender in Josephus’s Bellum Judaicum,”  The Jewish Quarterly Review 101:2 (Spring 2011), 147.

A Difficulty of Describing Gender in Antiquity

To speak of effeminacy as a gender-‘‘deviant’’ trait presumes, of course, a gender ‘‘norm’’ by which an individual’s status could be measured. Defining this norm, however, is a complicated matter, in part due to the tendency to read into the past modern Western perceptions of gender, that is, to presuppose—usually on the basis of an essentialist, transcultural definition of gender deriving from observed differences in external genitalia—a fundamental continuity between antiquity and the present. Recent scholarship has called into question this supposition of continuity, underscoring instead the fundamental alterity of ancient concepts of gender and, moreover, the inextricable link between such gender systems and their particular sociocultural contexts. In other words, scholarly approaches have increasingly viewed gender as a fluid, contextually determined phenomenon, and as such, an issue that is more a matter of ideology than simple biology.

Jason von Ehrenkrook, “Effeminacy in the Shadow of Empire: The Politics of Transgressive Gender in Josephus’s Bellum Judaicum,”  The Jewish Quarterly Review 101:2 (Spring 2011), 146-147.

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Rabbis thinking of the Gendering of the Body

Rabbinic legal thinking, which provides much of the structural framework of subsequent Jewish cultures, aims first and foremost at instituting a rather pronounced dual gender grid, imposed on the social organization of Jewish society as the rabbis envisioned it. Most of the individual laws of rabbinic halakhah apply to either men or women. Differently put, in rabbinic legal thinking it is almost always important whether the halakhic agent is a man or a woman.

Representations of the body are an important means for grounding gender, and for justifying the distribution of legal privileges and disadvantages. As theorists of gender have come to recognize, representations of the body often serve the aim of naturalizing and therefore legitimizing legal privilege. Hence, so the theory goes, almost everyone may agree now that gender differences are cultural constructs. Gender is variable, and gender differences are scripted differently in different social and cultural contexts. But the fact that gender differences exist to begin with is traditionally considered to be based in biological fact. Nature – or biology – has made bodies different, male and female, and different cultures only inscribe this reality with their specific ways of differentiating between genders. In the rabbinic case, this translates, for instance, into the prohibition of cross-dressing, inherited from biblical law (Deuteronomy 22:5), in order to uphold the clear distinction between the sexes. Or it famously translates into the general positioning of men as always “obligated” by Jewish law, while women are only sometimes obligated and mostly “exempt” (M. Kiddushin 1:7), a legal rhetoric that already early feminists have recognized as a way of privileging the male position in Jewish law.

Charlotte Elisheva Fonrobert, “Regulating the Human Body: Rabbinic Legal Discourse and the Making of Jewish Gender,” in The Cambridge Companion to the Talmud and Rabbinic Literature, eds. Charlotte Elisheva Fonrobert and Martin S. Jaffee (Cambridge & New York City: Cambridge University Press, 2007), 271.