{"id":757,"date":"1997-06-04T09:18:57","date_gmt":"1997-06-04T01:18:57","guid":{"rendered":"http:\/\/sex.ncu.edu.tw\/jo_article\/?p=757"},"modified":"2019-01-12T21:55:35","modified_gmt":"2019-01-12T13:55:35","slug":"757","status":"publish","type":"post","link":"https:\/\/sex.ncu.edu.tw\/jo_article\/1997\/06\/757\/","title":{"rendered":"Sexuality in Contemporary Chinese Culture \u00a0"},"content":{"rendered":"

\uff08\u9019\u662f\u9999\u6e2f\u56de\u6b78\u524d\u5915\u61c9\u9999\u6e2f\u670b\u53cb\u4e4b\u9080\u64b0\u5beb\u7684\u6587\u7ae0\uff0c\u65e8\u5728\u5169\u5cb8\u4e09\u5730\u516c\u6c11\u793e\u6703\u7684\u6210\u5f62\u4e92\u52d5\u904e\u7a0b\u4e2d\u4e0d\u4f46\u7dad\u6301\u6027\u8b70\u984c\u7684\u91cd\u8981\u6027\uff0c\u4e26\u4e14\u5f37\u8abf\u6027\u5be6\u8e10\u8207\u6027\u6587\u5316\u5728\u793e\u904b\u88e1\u7684\u5fc5\u8981\u4f4d\u7f6e\u3002\u767c\u8868\u65bcConference on \u201c1997: Building a Global Civil Society\u201d,\u00a0June 4-7, 1997\u3002<\/span>\u64b0\u5beb\u6b64\u6587\u6642\uff0c\u53f0\u5317\u516c\u5a3c\u904b\u52d5\u5c1a\u672a\u767c\u751f\uff0c\u6211\u500b\u4eba\u7684\u95dc\u5207\u9084\u662f\u4e00\u500b\u9817\u70ba\u5ee3\u6cdb\u5168\u9762\u7684\u6027\u9769\u547d\uff0c\u4e5f\u56e0\u800c\u4f7f\u7528Reich\u7684\u6027\u9769\u547d\u7406\u8ad6\u4f86\u5c0d\u6297\u6709\u95dcFoucault\u6027\u7406\u8ad6\u7684\u67d0\u4e9b\u8a6e\u91cb\u3002\u7a0d\u5f8c\u56e0\u70ba\u6372\u5165\u516c\u5a3c\u6297\u722d\uff0c\u5973\u6027\u4e3b\u7fa9\u5167\u90e8\u8faf\u8ad6\u6fc0\u70c8\uff0c\u65e5\u76ca\u5c0d\u7acb\u5c0d\u5cd9\u7684\u5c40\u52e2\u4e5f\u4f7f\u5f97\u6211\u7684\u5beb\u4f5c\u76ca\u8da8\u7279\u5b9a\u908a\u7de3\u7acb\u5834\u8207\u8b70\u984c\u3002\uff09<\/span><\/span><\/strong><\/p>\n

It is certainly an odd experience to find among discussions of poverty, labor movement, democracy, identity, human rights, and spirituality, all serious sounding topics, a special session on the taboo subject of sexuality.\u00a0 It is even stranger to see sexuality included in a conference on building the civil society, an endeavor usually associated with a clearly defined public realm run by individuals for whom sexuality, except in its most negative and criminal aspects, may be one of their least concerns.\u00a0 Yet, it is when we think of sexuality in relation to the historical condition of contemporary Chinese culture that the conspicuous and ubiquitous presence of sexuality becomes somewhat comprehensible.<\/p>\n

Sexuality in Its Historical Presence<\/strong><\/p>\n

Perhaps we need to first ask: why the sudden concern with sexuality?\u00a0 What forces, historical as well as social, can we detect at work in the topical events that have helped promote sexuality to its present status of emergency?\u00a0 And how have the discursive exchanges and contestations surrounding these events shaped our understanding and feelings toward sexuality?<\/p>\n

Several significant events in the 1990s highlight sexuality\u2019s most recent dramatic emergence in the Chinese world:<\/p>\n

—The Chinese translation of The Kinsey Institute New Report on Sex<\/em> (1990) sold more than 100,000 copies in the shrinking book market of Taiwan in 1992, creating the most impressive but least expected sales figure for a rather conservative publishing house which has obviously underestimated the public\u2019s undeclared interest in the subject.[1]<\/strong><\/a>\u00a0 The timely arrival and warm reception of the sex report signal that sexuality has developed such an undeniable visibility and evoked such a strong sense of anxiety that what we are witnessing in the sales is a craving for some direction and guidance, given in the credible and authoritative form of statistical or empirical studies, so as to facilitate the understanding and evaluation of personal values and practices in the ever-expanding field of sexual matters.<\/p>\n

—Perhaps as one mimicking response to the popularity of the Kinsey report and as one form of expression of the political concerns of the moment, an unprecedented mass survey of sexual life sponsored by a now defunct popular Taiwanese weekly(\u4e2d\u6642\u5468\u520a<\/em>) was conducted simultaneously in 1993 in more than a dozen communities in both Mainland China and Taiwan, purportedly revealing the dramatic changes and differences in sexual mores and practices, which may then serve the delicate purpose of asserting\/determining the differing degrees of westernization\/modernization in the two regions while at the same time ascertaining the commonalities among the Chinese populations in both regions.[2]<\/strong><\/a><\/p>\n

—On Mainland China the sudden surge of publication of several voluminous studies of the Chinese sexual culture, ancient and especially contemporary (including such works as\u5289\u9054\u81e8\u2019s Contemporary Sexual Culture of China<\/em>\u300a\u4e2d\u570b\u7576\u4ee3\u6027\u6587\u5316<\/em>\u300b(1992)\u3001\u6f58\u7d8f\u9298\u2019s The Presence of Sexuality in Contemporary China<\/em>\u300a\u7576\u524d\u4e2d\u570b\u7684\u6027\u5b58\u5728<\/em>\u300b(1993) \u4ee5\u53caCurrent Conditions of Sexuality in China<\/em>\u300a\u4e2d\u570b\u6027\u73fe\u72c0<\/em>\u300b(1995) ), provided narratives that congealed the cultural significance of sexuality for modern-day China.[3]<\/strong><\/a>\u00a0 Time<\/em> Magazine\u2019s timely cover story on the sexual revolution in China further highlighted rapid changes in that society.<\/p>\n

—Continuous investment in China\u2019s industries in the past decade has meant not only a new twist in Hong Kong\u2019s and Taiwan\u2019s economic future, but also a new page in their sex history.\u00a0 It has now become a common practice for businessmen to have a second home as well as a second (or more) woman in China as they establish their businesses there.\u00a0 In the meantime, the influx of money from Hong Kong, Taiwan, as well as from other foreign investers, into China has now rekindled the oldest business in human history in a land that had sworn to rid itself of prostitution.\u00a0 Other trends of non-marital sexual exchanges in China have also penetrated the barriers of age, sex, race, sexual preference, etc., thus further accelerating the disintegration of the age-old moral code of chastity.<\/p>\n

—In 1994 the alleged rape case of one Taiwanese female college student by her professor propelled the local women\u2019s groups to jointly organize their first street demonstration against all forms of sexual harassment of women.\u00a0 Amidst angry slogans, the issue of women\u2019s self-determination in matters related to their (sexual) pleasures was for the first time brought into view, thus creating not only heated discussions of sexual morality in the popular press but also a schism within the feminist camp over the open affirmation of (female) sexuality and pleasure.[4]<\/strong><\/a>\u00a0 In 1995 women students on one of the most prestigious campuses in Taiwan organized a public showing of adult films in the women\u2019s dorm as an assertion of women\u2019s rights to their sexual desires.\u00a0 Faced with insinuating sexual remarks as well as moral condemnations, coupled with the threat of possible allegations of piracy violations, the students finally resolved to changing their cause from the affirmation of women\u2019s erotic self-determination to the denunciation of adult films in general, thus further concretizing the schism within the feminist camp.<\/p>\n

—At the end of 1996, sex-related crimes, which have always been commonplace and sensational in Taiwan, have finally won the media\u2019s serious attention following the heinous rape murder of\u00a0one feminist who was also an active leader in the opposition party.\u00a0 As the investigation of the case sank into stagnation, the naked body of the kidnapped teenage daughter of a famous entertainer surfaced in the spring of 1997, capturing the fears and anger of the whole country, which the government is still trying to appease.\u00a0 Since then, the dangers of sex have become a constant presence in the popular imagination.<\/p>\n

—From 1994 on, a small-scale lesbian and gay movement has been developing in the Chinese world, encouraged on by the convergence of several factors: the seemingly gay-friendly atmosphere created by a film market that aims to win international recognition, an arts and literature culture that seeks to invigorate itself by including more marginal topics, and a commodity culture that works to create new subjectivities which may be translated into new consumers and new consumption styles.\u00a0 The development of theories in gay and lesbian studies in the academically more advanced western countries from which the East often looks to for\u00a0intellectual leadership has also added legitimacy to this new field of discourse. \u00a0These forces have all greatly enriched the homosexual culture in the Chinese-speaking world.<\/p>\n

—Spurred on by an ever-expanding capitalist culture that promotes the smooth and diverse flow of not only capital but also desire, the movement of women and teenagers in the erotic culture seems to cause the most anxiety, not only because they have traditionally been portrayed as a-sexual beings easily victimized by the sexual messages presented in advertising, clothing, movies, and other leisure activities; but more importantly because the growing mobility and autonomy of women and teenagers in sexual matters prove to be devastating to the maintenance of unequal power relationships within the family and society.\u00a0 The diversification of desire has thus prompted governments to adopt conservative sex education programs which further exacerbate the tension between desire and control.<\/p><\/blockquote>\n

All of these recent developments gained wide visibility as sensationalized reports and sexually explicit programs throughout the newly established cable systems in Taiwan propel local media industries into a new stage of fierce competition.\u00a0 While such representations provide an outlet for long repressed and newly created desires, they have also come under attack by those who see sexuality as the worst channel for the dramatization of social and economic change.\u00a0 Still, ideological battles, social contradictions, and other political struggles are frequently displaced unto the surrogate realm of sexuality, creating waves of highly charged discourses that further saturate and complicate the structure of feelings surrounding sexuality.\u00a0 It is obvious from the above that the historical presence of sexuality in contemporary Chinese culture would be loaded with all the conflicting forces of scientific knowledge, physical danger, women\u2019s rights, female pleasure, consumption of commodities, etc. as each social incident settles into sediments of diverse emotional traces and exhausting discursive exchanges, which will continue to frame\u00a0our experiences of sexuality.<\/strong><\/p>\n

Sexuality as a Gender Issue<\/strong><\/p>\n

The proliferation of discourses and practices in relation to sexuality is carried mostly by the presence and movement of women in the social sphere and as such it also carries the most significance for women.\u00a0 Traditional Chinese values such as chastity and fidelity have always dictated the function and use of women\u2019s bodies and prescribed dire consequences for those women who dare to stray from the narrow path or accidentally fall outside grace because of male sexual violence.\u00a0 Such conservative values may be workable in a state of culture where mobility and interpersonal contacts were limited, where women\u2019s places remained bound to their male relatives\u2019 households, and where the irrefutable parentage of a child was of utmost importance.\u00a0 Yet the revolution in production modes has eroded women’s\u00a0traditional assigned social roles to such an extent that even traditionally family-oriented Asian states are now mobilizing female homemakers to become new sources of productive labor in an increasingly competitive world market[5]<\/strong><\/a>.\u00a0 With their increasing experience in the public sphere, their newly gained economic power, as well as a consumption culture that fosters their newly created subjectivity, women are gradually developing a new sense of self-control and a new claim to self-actualization–even in relation to their desires and pleasures independent of traditional channels of satisfaction.\u00a0 Coupled with mobility and individualism, self-determination has become the ruling spirit of the age for Chinese women, making them all the more difficult to be restrained by traditional female values of abstinence.<\/p>\n

Such changes in women\u2019s life trajectories have created a profound sense of unease among men.\u00a0 As more and more men find it harder and harder to make a respectable living in a time of seeming affluence yet concomitant with a time of severe retrenchment; as many women\u2019s change of status and power seems to only harden their snobbery when responding to men\u2019s courtship; hostility toward mobilizing and confident women turns into deep-seated resentment.\u00a0 Capitalistic surges of seductive images and illusive promises of gratification\u00a0further aggravate the sense of frustration and powerlessness felt by discontented men, while\u00a0increasing women\u2019s fears and anxieties with all the graphic\u00a0reports of heinous sex crimes against women.<\/p>\n

It is then quite ironic that it was within such a context of unpleasant associations and imminent dangers that the call for sexual freedom for women was issued forth.\u00a0 Repeated reports of sexual harassment cases and social\u00a0indifference toward such incidents finally spurred Taiwanese women\u2019s groups into a mass protest in 1994, which was not only an expression of women\u2019s fear and anger but also an effort to assert women\u2019s mobility in social space. \u00a0Yet, while asserting female self-determination, the strategy described itself only as a right to say “no” to men\u2019s sexual advances, and thus failed to move beyond a passive \u201cfreedom from (sexual harassment)\u201d to an active \u201cfreedom to (assert female sexual desires)\u201d which would have greatly transformed and empowered women.\u00a0 Marginal feminists were quick to point this out and urge that anti-sexual-harassment campaigns to not limit their demands to having more lights, more guards, more protection, etc. which only add to the powers of the state but not the power of women.\u00a0 Besides, such measures fail to challenge the gendered rearing practices which leave women weak, fearful, and withdrawn; not to mention severely crippling them in their acquisition of a fulfilling sex life.\u00a0 In short, something more active and aggressive must be done if we hope to strengthen women physically, psychologically, and sexually.<\/p>\n

The result was a newly created area of struggle where traditional values and practices that make up women\u2019s negative feelings toward sex met with the gleeful voice of women\u2019s hopes and experiences of bodily pleasures.\u00a0 It is believed that, as an area fraught with gender divisions and most contributive to gender formations, sexuality needs to be reconceived so that new generations of women could be brought up with completely new configurations of gender and sexuality.<\/p>\n

Sexuality as a Sex Issue<\/strong><\/p>\n

As feminists debate the dangers and pleasures of sexuality, hence\u00a0creating an atmosphere where sexuality gradually won legitimacy as an area of social struggle, the previously shrouded intricacies of sexuality gradually came to the fore and other sexual subjectivities also found an opportunity to announce their existence and claim their entitlement.\u00a0 If racial justice and gender justice have each in turn gained recognition as legitimate social fields of struggle in the civil society, then erotic justice may be the latest addition to the list.<\/strong><\/p>\n

As a notion that resists the treatment of sexual practices and preferences as denoting personality flaws, moral deficiencies, or some other deep problems, \u201cerotic justice\u201d may take a little while to sink in, just as it took us a while to recognize and condemn the common practice of treating a person\u2019s race or gender affiliations as irrefutable grounds for discrimination.\u00a0 In fact, it is exactly because sexuality has long been slighted that injustices in that area rarely receive due attention and subjects with sexual experiences of or sexual tastes for the out-of-the-ordinary are brutally discriminated on a regular basis.\u00a0 (Such sexual subjects may include homosexuals, rape victims, children born out of wedlock, HIV-positive patients, sexually active senior citizens, \u201cloose women,\u201d exotic dancers and other sex workers, and many more.)\u00a0 This is especially true for women, for whom sexuality is often automatically considered an area of danger and wrong doing, so much that any woman who ventures into it or strays from the norm would suffer gravely.\u00a0 Such beliefs have stigmatized sexuality as the most unmentionable topic for the Chinese, many feminists included.<\/p>\n

Yet, like it or not, the expansion of capitalism in the Chinese culture has already incorporated sexuality into the day-to-day production and consumption of commodities.\u00a0 Likewise, various sexual subjects have found some means of representation and some forms of resistance strategy from among the proliferation of leisure culture, media and advertising, changes in gender roles, the popularization of sexology, the philosophy of sexual enjoyment as promoted by consumption-oriented ethics, the actively sexual subculture of teenagers, etc.\u00a0 The progressive social movements, on the other hand, have for various ideological concerns overlooked or even condemned such clear signs of a full-fledged sex revolution.\u00a0 The general and typical response is that struggles in the economic or political realms are somehow more \u201cfundamental\u201d than those in the erotic realm, which are considered to be of bourgeois taste and thus are luxuries to which the marginal social movements can not afford to devote already limited energy.\u00a0 It is believed that when economic and political changes have been effected, then erotic changes will take care of themselves.\u00a0 As a result, rapid growth in the \u201cforces of erotic production\u201d has yet to be further radicalized into challenges to existing \u201crelations of erotic production\u201d so as to promote a pluralistic, open, fluid sex culture where erotic justice is no longer a far-fetched dream.<\/strong><\/p>\n

This reserved attitude toward the question of sexuality is not without its precedent in the history of the left.\u00a0 Austrian Freudo-Marxist Wilhelm Reich observed the same problem following the Russian revolution:[6]<\/a><\/p>\n

It is generally believed that the essential aspect of the Soviet sexual revolution was to be found in the changes set down in legislation.\u00a0 But a legal or otherwise formal change achieves social significance only when it really reaches \u2018the masses,\u2019 i.e., when the mass psyche is restructured.\u00a0 This is the only way for an ideology or a program to become a historically revolutionizing force–solely by a deep-seated change in the feelings and instinctual life of the masses.\u00a0 For the often quoted and yet so little understood \u2018subjective factor of history\u2019 is to be found exclusively in the psychic structure of the masses.\u00a0 Therefore, no investigation of historical developments may call itself revolutionary if it regards the psychic condition of the masses merely as a product of economic processes and not also as their motor force.\u201d\u00a0<\/em> (Reich 174)<\/p>\n

What Reich is pointing out here is that truly\u00a0profound social changes take root not merely on the institutional level of things; nor do institutional changes automatically translate into changes in mentality, psychology, or daily life practices.\u00a0 Women\u2019s hard-won economic independence and legal rights do not automatically dispel the anxiety and fear that accompany their daily lives; nor do these advances automatically erase women\u2019s hesitancy and passivity in sexual matters.\u00a0 In fact, changes in the economic, political, legal realms do little to remove the stigmatization and pain that have crippled a large part of women\u2019s psychic and emotional lives, not to mention perpetuating the hostile environment in which future generations of women will be brought up.<\/strong><\/p>\n

Insights from Gramsci and Althusser have taught us to see the world of daily routine practices as the material reality that grounds subjectivities.\u00a0 That is to say, dramatic changes in the most taken-for-granted areas of daily practice make or break the further consolidation or the gradual erosion of existing power structure.\u00a0 That brings us to one of Reich\u2019s most important contributions to the topic, which has much to do with the crucial site of leftist struggles.\u00a0 As Reich does not hesitate to point out, \u201cthe patriarchal family is the structural and ideological breeding ground of all social orders based on the authoritarian principle\u201d (161).\u00a0 Reich is not unaware of the fact that against the background of ever-eroding family ties–such as the erosion of the economic power of the father over his wife and children–the economic bond has been broken and sexual inhibition has enjoyed some relief from it.\u00a0 But Reich maintains that that does not equal\u00a0sexual freedom.\u00a0 In fact, it is the poverty of erotic satisfaction and affirmation, effected by the authority and dominance of the Father, that has created the passive yet fascist personalities whose involvement in revolutionary activities fall short of a thorough change in temperament that would truly consolidate the fruits of the revolution.\u00a0 As Reich puts it,<\/p>\n

The external freedom necessary for sexual happiness is not yet that happiness itself, which primarily requires the psychic capacity for shaping and enjoying it.\u00a0 In the family, genital needs were largely replaced by infantile dependencies or pathological sexual habits which were endowed with all the power of sexual energy but destroyed the capacity for every biologically normal orgastic experience.\u00a0 Family members hated each other, consciously or unconsciously, and superimposed on their hatred a spasmodic love and a sticky attachment which poorly camouflaged their origin in concealed hatred.\u00a0 In the foreground of these difficulties were the women, genitally crippled and unprepared for economic independence, unable to renounce the slavish protection of the family and the substitute gratification of ruling over their children.\u00a0 Economically dependent, their lives a sexual desert, these women had regarded the rearing of their children as the central meaning of their life.\u201c<\/em> (164)<\/p>\n

Such is the situation of all too many women in today\u2019s Chinese world.\u00a0 It is clear that economic freedom would fail to deliver the self-determination it promises so long as our family structure, our child-rearing practices, our views toward female sexuality, and our sex-negative culture remain rigidly in tact.\u00a0 In short, a revolutionary restructuring of culture must be put in place if revolutions in other realms hope to be truly successful.<\/strong><\/p>\n

It is here that certain readings of Michel Foucault may be invoked to state that the struggle to restructure (sexual) culture does not necessarily bring forth liberation from the alleged (sexual) oppression, for the call of resistance against oppression often entails other power maneuvers and may turn into oppressive forces themselves.\u00a0 While being somewhat enlightening, such a comment overlooks the important factor of the context of its own enunciation.\u00a0 After all, what are the supposed effects of such a gesture upon an emerging marginal group in the midst of seemingly hopeless struggles against the seemingly all-powerful hegemonic structure?\u00a0 Would we direct similar warnings at workers fighting against capitalism, indigenous groups fighting against racism, or women fighting against patriarchy?\u00a0 If not, then why direct this special warning at those who fight on the sexual front?\u00a0 What is the ground of our decision to do so?\u00a0 Could it be that erotic prejudices are at work here?<\/p>\n

Another reading of Foucault may claim that sexual revolutions do not promise liberation, for the increase in sexual discourse would only subject people to more sexual control and sexual discipline.\u00a0 Again, such a reading overlooks the fact that \u201cthe increase in discourse\u201d does not say anything about the nature of the discourse that is being produced.\u00a0 Nor does it say anything about its effect upon the field of discourse as more and more of the so-called subjugated knowledges enter the scene.\u00a0 After all, not all discourses produce the same power effects; not all powers carry the same ramifications for the groups involved.<\/p>\n

A third view, one that is popular among many feminists, may hold that sexuality is a field so thoroughly saturated with male power that any woman who enters it will only<\/strong> suffer more harm from it.\u00a0 Their advise is then for women to stay out of the sexual realm.\u00a0 (Parallel statements of this kind can also be found in the pessimistic views of the West as they look to the seemingly powerless resistance waged against the imminent arrival of the Chinese power in Hong Kong.)\u00a0 Yet I find it difficult to understand the objective of this kind of defeatist language, except perhaps to show that, compared with those women who dare to venture into the so-called danger zone of sexuality, the ones who stay out and provide little support to those who are in the game have more \u201cpolitical wisdom.\u201d\u00a0 Actually, it is probably the middle-class and the elite\u2019s way to say that they are \u201cdifferent\u201d from those senseless \u201cbad\u201d women who \u201csuccumb to\u201d the sexual lure of male power.<\/p>\n

On the other hand, at least for some of us, the field is wide open for the creation of a new erotic culture, one that is not invented or designed by elite intellectuals dreaming about the arrival of the new heaven and new earth overnight, but is born with the wisdom and experiences of those low-down souls who have already ventured beyond the given boundaries and developed their own strategies for survival within the highly repressive Chinese sex culture.\u00a0<\/strong> In fact, it may very well be \u201cthe happy hookers,\u201d the sexually active teenagers, \u201cthe other woman,\u201d the lesbians, and other bad women who could offer the necessary knowledges and strategies that would truly change this culture for women.\u00a0 With their intervention and challenge in the social realm of sexuality, the terms of the debate, as well as the conditions of oppression and struggle, are already changed.\u00a0 In fact, in relation to the quest for erotic justice, no matter how much or little progress they make, the women, the teenagers, the homosexuals, and other sexual minorities will no longer have to start their struggle from ground zero.\u00a0 They can start from the thinking and practices that are now being created in contemporary Chinese sex culture.<\/p>\n

\uff0d\uff0d\uff0d\uff0d\uff0d\uff0d\uff0d\uff0d\uff0d\uff0d\uff0d\uff0d\uff0d<\/p>\n

[1]<\/a> The publishing house, which bears the Chinese name of \u201cTeacher Zhang\u201d(\u5f35\u8001\u5e2b), has since then been labeled by many critics as \u201cTeacher Huang\u201d(\u9ec3\u8001\u5e2b, huang alludes to sexual things), hinting at its improper role in publishing \u201cobscenities\u201d–for in Taiwan\u2019s strongly anti-sex culture, the mere mention of sex is considered obscene.\u00a0 The publishing house, with its English name proclaiming its belief in \u201cLiving Psychology,\u201d has since then translated the work of William H. Masters and Virginia E. Johnson as well as the Hite Report<\/em> by Shere Hite, and sponsored quite a few studies of sexuality in the local context, thus further legitimating discussions of sexuality in the forms of sexological studies or empirical research.<\/span><\/p>\n

[2]<\/a> The survey thus fulfills the delicate needs of the moment when the relationship between the two sides showed such signs of rare amiability that even a survey of such taboo aspects of people\u2019s lives was received somewhat warmly.<\/span><\/p>\n

[3]<\/a> Although there had always been works of a casual kind that deal with the cultural aspects of sexuality, the publications cited here may be the first serious attempts by college-level scholars to win respectability for the study of sexuality through linking it with scientific methods.\u00a0 Incidentally, as demonstrated by the prefaces they wrote for these volumes, the authors are well aware of the historical significance and the delicate nature of their efforts within a culture that is fraught with contradictions when it comes to sex.<\/span><\/p>\n

[4]<\/a> The debates within the feminist camp erupted with my\u00a0controversial book, The Gallant Woman: Feminism and Sexual Emancipation<\/em> \u00a0(1994), and have expanded to include discussions of the erotic rights of teenage girls, married women, and, most recently, sex workers.<\/span><\/p>\n

[5]<\/a> As the world market becomes ever more competitive, meaning that it is becoming ever more difficult to maintain certain levels of profit-making, the search for cheap labor that is less resistant to the demands of production has found housewives and teenagers quite desirable for its purposes.\u00a0 Consequently, governments no longer view housewives as \u201chomemakers\u201d; instead, the labor force administrators describe housewives as \u201cidling labor,\u201d a term rife with the normative implications of capitalistic work ethic and fully promising a reassignment of the role of women.<\/span><\/p>\n

[6]<\/a> Citations of Reich are taken from The Sexual Revolution: Toward a Self-Regulating Character Structure<\/em>, trans. by Therese Pol (New York: Farrar, Straus and Giroux, 1945, 1962, 1969, 1974).<\/span><\/p>\n

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