The minute we use the word âgenderâ we open a whole can of worms. What do we actually mean? We can draw on theoretical models to look for definitions but what does gender mean to the person in the street, to the parents of the children some of you work with in the early years setting, or your colleagues and fellow students who work alongside you? It may seem like a simple term but like many simple terms it is highly contentious and open to debate. In this section of the chapter we will set out the definitions of gender we will use in this book; at the same time, we recognise its problematic nature. We will also highlight some of the key writers on gender who have helped us arrive at these definitions.
The problematic nature of talking about gender
Often conversations about gender can turn into arguments, or we can begin to contradict ourselves, going around in circles but never really getting anywhere or resolving anything. One reason for this difficulty is because gender is not an unchangeable truth written in stone; rather, it is a concept constructed in very many ways influenced by the individual who defines it and everything that has impacted on the formation of their identity. If we throw into this confused mix the way that society has conflated sex with gender, then we can see how difficult it is as a concept to define and talk about.
We are sure that in your day-to-day conversations you will have discovered that talking about gender is problematic. The minute we begin to use the terms male and female we start to get into trouble. First, we need to define what being male and female means. Next, we need to take into account the context in terms of geography and period of history. In addition to this, the impact of class, ethnic background, education and religion on gender definitions must be considered. There are so many ways of doing and performing gender (Butler, 1990) that if we take what is called an essentialist or binary approach (man/woman, boy/girl, male/female) this is really not helpful. One of the issues with looking at gender this way, which has traditionally been the case and still dominates our narratives, is that a process of âotheringâ occurs; as Ashley (2003) asserts, âmasculinity must be defined in opposition to femininityâ (p. 258). But what if this is an artificial othering? What if there are more differences, for example, between different males than there are between males and females? What does gender mean anyway?
Gender is often defined as a social construct; that is, it is seen as something which is not an absolute truth that exists but rather as an understanding of how people choose, or are obliged, to act in specific, gendered ways. Connell and Pearse define it as âthe way human society deals with human bodies and their continuity, and the many consequences of that âdealâ in our personal lives and our collective fateâ (2015). Importantly, they reference the physical body here in their definition because this is how we as a society generally make assumptions about the gender, or sex, of our fellow humans.
When we talk about a personâs sex, however, we have a very different understanding to when we talk about their gender. Sex is a biological term which suggests a fixed, essentialist and physiological attribute of an individual. It brings with it assumptions about the role of âânaturalâ differences between men and womenâ (Rohrmann and Brody, 2015, p. 407). A further confusion arises when society equates gender and sex, assuming a natural alignment between them. Table 1.1 demonstrates how we can never assume this is the case, and sets out some of the more diverse ways we can talk about sex and gender. At the same time as acknowledging these labels, we must also recognise their dynamic nature and that the ways people identify are not set in stone; one person could adopt several of these labels in a lifetime.
TABLE 1.1 Labels used to talk about sex and gender in non-binary, non-essentialist ways (adapted from Zevallos, 2014)
| Label | Definition |
| Sex | A personâs biological category, based on chromosomes, hormones and genitalia. |
| Gender | Culturally constructed categories about who a person is, usually based on sex and also associated with behaviour and personality traits. |
| Cis-gender | When the gender someone was assigned at birth aligns with their gender identity. |
| Transgender | When a personâs gender identity does not align with the gender identity they were assigned at birth. |
| Intersexuality | When an individual has ambiguous genitalia, chromosomes or hormones. |
| Gender queer | When an individual draws on several gender positions or does not identify with a specific gender. |
| Non-binary | When an individual does not identify with a specific gender. |
| Gender fluid | When an individual has a changing gender identity, not one fixed identity. |
| Agender | When an individual rejects gender categories. |
| Third gender | A term used to describe an established additional gender category in certain cultures. |
| Heterosexual | When an individual is sexually attracted to people of the opposite sex or gender. |
| Homosexual | When an individual is sexually attracted to people of the same sex or gender. |
| Gay | When an individual is homosexual (usually defines a man). |
| Lesbian | A homosexual woman. |
| Bisexual | When an individual is sexually attracted to both men and women. |
| Pansexual | When an individual is sexually attracted to people of any sex or gender (often used interchangeably with bisexual). |
| Asexual | When individuals do not feel sexual attraction. |
We can see from all these terms and definitions that it is no simple matter to talk about gender; before we discuss gender we need to define it, we need to situate it and we need to be clear how we are linking it to the concept of sex. All the while we must be aware of our own assumptions, beliefs and values.
Theoretical lenses to help us think about gender
If we think about gender only in a common-sense, anecdotal way this will not help us get very far or indeed solve any issues that arise around gender. As in all other areas of our work with young children and their families, we need to draw on theoretical ideas to help us understand what might be happening and indeed challenge and disrupt taken-for-granted practices which we feel should not be happening. With this in mind, in this chapter we will set out the feminist, post-structuralist approach of the book which Robinson and Jones Diaz (2006) assert can be helpful in challenging ânormalising discourses that operate on micro and macro levelsâ (p. 17).
It was the rise of feminism that helped society acknowledge that gender relations were a key area that needed to be explored. In particular, it is post-Âstructuralist feminism that explores âissues of knowledge, power, difference, and discourse and how these intersect and entwine in the lives of womenâ (English, 2012, p. 2). If we think about the early years workforce, for example, we are talking predominantly about women (approx. 97% according to recent figures by the Department for Education (2019)); this fact should make us consider questions around why this is so and what the impact could be; questions we will explore throughout this book. Therefore, theoretical ideas around post-Âstructuralism and feminism are an appropriate and useful lens to help us consider some answers. The term âfeminismâ has now become part of our everyday speech, even if there is often disagreement about its meaning. There are many different definitions of feminism and indeed many different forms of feminism, so before we go any further, we will consider how we are going to use the term in this book. We will use the term âfeminismâ to describe a way of thinking, seeing and doing that challenges, disrupts and rejects some common and traditional ways of talking about what it means to be a man or woman; these ways are influenced by the traditional structure...