Sexual capital

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Sexual capital or erotic capital is the social value an individual or group accrues as a result of their sexual attractiveness. As with other forms of capital, sexual capital is convertible, [1] [2] and may be useful in acquiring other forms of capital, including social capital and economic capital. [2]

Contents

Origins

The term erotic capital was first used by British sociologist Catherine Hakim in the early 2000s. Hakim defined it as separate from and building upon French sociologist Pierre Bourdieu's concepts of economic, cultural and social capital. She says erotic capital is independent of class origin and therefore enables social mobility, and argues that this makes erotic capital socially subversive, which results in the prevailing power structures devaluing and trying to suppress it. [3] In the manosphere, the parallel term sexual market value or its abbreviation SMV is often used. [4]

Definition

Economic

One economic-related definition is based on the human truth capital theory of Gary Becker, and predicts that people invest rationally in exhibiting their sex appeal when they can expect a return on their investments. He defines this as a form of health capital, which is itself a form of individual capital. [5] Another definition, comes from Capital Portfolio Theory, in which Green argues that sexual capital is part of an individual's overall capital portfolio. An individual can transfer their sexual capital to other forms of capital within Capital Portfolio Theory. [6] From an economic perspective, having high sexual capital is advantageous, since it can help an individual in multiple aspects of their lives. For example, multiple studies have shown that increased physical attractiveness is correlated with higher incomes after eliminating other factors. [7] [8] [9]

Sociology

The sociological definition is based on Bourdieu's idea of fields. [1] [10] [11] This definition builds on Bourdieu's concept of capital. [12] Green defines sexual capital as accruing to an individual or group due to the quality and quantity of attributes that he or she possesses which elicit an erotic response in another, including physical appearance, affect and sociocultural styles. Some of these attributes may be immutable, such as an individual's race or height, while others may be acquired through fitness training, or artificially, through plastic surgery or a makeover, etc. [1] There is no single hegemonic form of erotic (sexual) capital. On the contrary, currencies of capital are quite variable, acquiring a hegemonic status in relation to the erotic preferences of highly specialized social groups that distinguish one sexual field from another. Importantly, this means that erotic capital is best conceived as a property of the field, and not an individual form of capital. [1]

A second definition is developed by Hakim, treating erotic capital as the fourth personal asset. This definition is a multifaceted combination of physical and social attractiveness that goes well beyond sexual attractiveness that is the focus of the 'fields' perspective. Unlike Green's conception of sexual capital, Hakim's erotic capital is an individual capital with no necessary referent to a field. [2]

Extensive supporting evidence for the concept of sexual capital, defined as beauty, physical attractiveness, and good looks, is provided in Daniel Hamermesh's latest book, Beauty Pays, where he reviews the research evidence on the economic benefits of being attractive in all contexts, including higher education teaching, politics, sales and marketing, and everyday social interaction. Hamermesh assumes these economic benefits must be due to unfair discrimination, a position he takes from Deborah Rhode's book, Beauty Bias, a feminist lawyer's critique of the social benefits that accrue to attractive people, and the disadvantages experienced by unattractive people, most particularly the obese.

Importance

Catherine Hakim argues that erotic capital matters beyond the sexual field, and beyond private relationships. Her research suggests that erotic capital is important in the fields of media, politics, advertising, sports, the arts, and in everyday social interaction, and consists of six elements: [2]

  1. Beauty
  2. Sexual attractiveness
  3. Social attractiveness
  4. Vivaciousness and energy
  5. Presentation
  6. Sexuality

Catherine Hakim's theory of erotic capital argues that erotic capital is an important fourth personal asset, alongside economic capital, cultural/human capital and social capital; that erotic capital is increasingly important in affluent modern societies; that women generally have more erotic capital than men, and that erotic capital has social benefits and privileges that benefit the female gender. [2] This definition of erotic capital has been contested by some sociologists who reject the idea that erotic capital / sexual capital is something individuals possess, like a portable portfolio of resources, with no implicit link to the particular sexual field in which such characteristics are deemed desirable. [13]

Sexual capital may be related to both sexual and mental health, as when individuals with low sexual capital show diminished ability to talk about or negotiate condom use with a partner possessing greater erotic capital, and develop negative emotional states as a consequence of feeling unattractive. [14]

In broader theoretical terms, sexual capital is important for social theory insofar as it is one among other types of capital, including social capital, symbolic capital, and cultural capital which influence the status accorded individual members of the larger society. Sexual capital is convertible to other forms of capital, as when actors parlay sexual capital into financial capital or social capital (e.g. Marilyn Monroe), [1] [2] or when attractive employees get raises and social connections from bringing in more customers by virtue of their looks. [15]

Cultural and contextual factors

Race

Several studies suggest that sexual capital is closely associated with race or racial stereotypes of sexual attractiveness. [16] Some studies show a more complex relationship between erotic capital and race. For example, some black men are afforded high sexual status because they appeal to the fantasies of some heterosexual white women. [1] Susan Koshy argues that Asian women have gained sexual capital in the West through glamorous accounts of western male – Asian female sexual relationships in the media and arts. [11]

Culture

Idealized traits can vary greatly between cultures, although there are a few beauty standards that are almost universal. Facial symmetry, for example, is a physically-desirable characteristic that is near universal. [17] However, many physical characteristics, like height and weight, have different ideals based on an individual's culture. [18] Not having a culture's desired physical traits can lead to a loss of sexual capital, which would likely decrease an individual's overall capital portfolio. This phenomenon is especially apparent when individuals relocate to an area with different beauty ideals, as there may be a large change in an individual's sexual capital.[ citation needed ]

Physical attractiveness §§  general contributing factors and social effects

Religion

Sexual capital can be present in both secular and religious settings.  Willey has shown that in an Evangelical youth group, sexual and erotic capital still play a role in partner selection. [19]   Young adults often find a romantic interest in their church groups, often by choosing a partner who has sought-after traits, or a desirable personal capital portfolio. [19]  Within the Evangelical youth groups studied, sexual capital was displayed as virginal capital, in which an individual was considered more romantically desirable by the group when they had not engaged in sexual activity. [19] Additionally, some studies point out how adolescents may reduce their religious involvement around their sexual debut. [20] Pentecostal adolescents in Cape Town were shown to reduce their church attendance in early adulthood, with some resuming their previous attendance after finding a long-term partner. [20] These studies show some of the effects of religion on influencing sexual behavior norms of a community. While limited studies have been conducted on the effects of sexual and erotic capital within other religious communities, much has been written on how religion has shaped human sexuality.

Class and gender

Scholars suggest that sexual capital is closely tied to social class.[ citation needed ] Groes-Green argues that sexual capital and other forms of bodily power become important resources among disenfranchised young men in Mozambique when their access to economic capital and jobs is diminished. [21] Groes-Green further argues that the emergence of sexual capital is linked to gender relations, e.g. when poor young men build sexual capital by grooming their looks and improving sexual performance in order to satisfy female partners [21] This puts the young poor men in competition with middle class peers and older so-called "sugar-daddies". Thus sexual capital reinforces masculinity in the face of male disempowerment, and it often develops as a response to conflict between hegemonic and subordinated masculinity. [22]

Sexuality

Riggs has cited several studies of gay men's behavior on Grindr, which showed that white users had received more attention on the app than users who did not identify as white in their biographies. [23]   Other studies have shown that men who report a taller than average height, a more muscular body, have more traditionally masculine characteristics, and self-identify as white receive more attention from other members than those who lack these characteristics. [23] [24] Receiving more attention on Grindr, measured by taps or messages from other users, has been used by researchers to find the number of individuals who viewed a profile as sexually desirable. This measure could signify higher levels of sexual capital. [23]

Within the lesbian community, gender non-conformity has been thought to increase an individual's sexual capital. [25] However, the reasons behind this are often the product of society's views on gender non-conformity and lesbianism.  Many butch lesbians may have higher sexual capital within lesbian communities, since they actively subvert gender stereotypes, a trait often celebrated within the community. [25]   Conversely, femme lesbians may lack sexual capital in queer spaces.  However, feminine presenting queer women may receive sexual capital outside of lesbian communities, particularly among heterosexual men. [26]

Capital portfolios

Because desirability in a sexual field may depend on more than merely sexual attractiveness, Green (2014) develops the concept, capital portfolio, to capture the particular combination of capitals that make an individual or group more desirable than others. Capital portfolios typically involve a combination of sexual capital with economic, cultural and social capitals. [6] As an example, to the extent that women, on average, value financial resources (i.e., economic capital) in their male partners more than sexual capital, and men value sexual capital more than economic capital in their female partners, so one may conclude that heterosexual women and men seek out distinctive capital portfolios that include a different, gendered balance of capitals. [27] [6]

Criticism

As sexual capital and related theories by Catherine Hakim have gained public exposure, there has been criticism from several researchers.  The arguments have focused largely on how Hakim's theory disproportionately impact women, even though she considers it a universal theory. [28]  Female sexuality varies to a greater extent across culture and socioeconomic status than male sexuality. [29]   Women from racial, socioeconomic, sexual, or gender minority groups may face additional pressures in what is considered attractive depending on their environment. [26] [29]   Additionally, Hakim's theory of sexual capital, including the idea that an individual can change their level of capital, is limited through these considerations. [28]

While Hakim argues that sexual capital can be exchanged and modified by an individual, this is only possible for the average person in certain sociopolitical contexts.  An individual is bounded by their society's views on sex, sexuality and social norms.  In some cases, like in a neoliberal secular society, individuals have a wider freedom of choice in how they present their sexuality and eroticism. [28]  Bay-Cheng argues that in neoliberal societies, an individual's motivation for their behavior, along with the behavior itself, is used to evaluate their sexual capital. [30]

See also

Related Research Articles

Sexual orientation is an enduring pattern of romantic or sexual attraction to persons of the opposite sex or gender, the same sex or gender, or to both sexes or more than one gender. These attractions are generally subsumed under heterosexuality, homosexuality, and bisexuality, while asexuality is sometimes identified as the fourth category.

Gender Characteristics distinguishing between masculinity and femininity

Gender is the range of characteristics pertaining to, and differentiating between, masculinity and femininity. Depending on the context, these characteristics may include biological sex, sex-based social structures, or gender identity. Most cultures use a gender binary, having two genders ; those who exist outside these groups fall under the umbrella term non-binary or genderqueer. Some societies have specific genders besides "man" and "woman", such as the hijras of South Asia; these are often referred to as third genders.

Queer theory Various theories emphasizing the sociocultural environment in which human sexuality is constructed

Queer theory is a field of critical theory that emerged in the early 1990s out of the fields of queer studies and women's studies. "Queer theory" can have various meanings depending upon its usage. Two common usages of queer theory include a (1) methodology for literary analysis and (2) a productive practice of theory. A literary methodology could include queer readings of texts, that is, textual interpretations which are presented from a queer perspective. While the theorization of 'queerness' works to produce ideas which relate to how queerness can be understood in various disciplinary contexts.

Heteronormativity is the belief that heterosexuality, predicated on the gender binary, is the default, preferred, or normal mode of sexual orientation. It assumes that sexual and marital relations are most fitting between people of opposite sex. A heteronormative view therefore involves alignment of biological sex, sexuality, gender identity and gender roles. Heteronormativity is often linked to heterosexism and homophobia. The effects of societal heteronormativity on lesbian, gay and bisexual individuals can be examined as heterosexual or "straight" privilege.

Sexual attraction Attraction on the basis of sexual desire

Sexual attraction is attraction on the basis of sexual desire or the quality of arousing such interest. Sexual attractiveness or sex appeal is an individual's ability to attract the sexual or erotic interests of other people, and is a factor in sexual selection or mate choice. The attraction can be to the physical or other qualities or traits of a person, or to such qualities in the context where they appear. The attraction may be to a person's aesthetics or movements or to their voice or smell, besides other factors. The attraction may be enhanced by a person's adornments, clothing, perfume or style. It can be influenced by individual genetic, psychological, or cultural factors, or to other, more amorphous qualities. Sexual attraction is also a response to another person that depends on a combination of the person possessing the traits and on the criteria of the person who is attracted.

Sexual identity is how one thinks of oneself in terms of to whom one is romantically or sexually attracted. Sexual identity may also refer to sexual orientation identity, which is when people identify or dis-identify with a sexual orientation or choose not to identify with a sexual orientation. Sexual identity and sexual behavior are closely related to sexual orientation, but they are distinguished, with identity referring to an individual's conception of themselves, behavior referring to actual sexual acts performed by the individual, and sexual orientation referring to romantic or sexual attractions toward persons of the opposite sex or gender, the same sex or gender, to both sexes or more than one gender, or to no one.

Non-heterosexual is a word for a sexual orientation or sexual identity that is not heterosexual. The term helps define the "concept of what is the norm and how a particular group is different from that norm". Non-heterosexual is used in feminist and gender studies fields as well as general academic literature to help differentiate between sexual identities chosen, prescribed and simply assumed, with varying understanding of implications of those sexual identities. The term is similar to queer, though less politically charged and more clinical; queer generally refers to being non-normative and non-heterosexual. Some view the term as being contentious and pejorative as it "labels people against the perceived norm of heterosexuality, thus reinforcing heteronormativity". Still others say non-heterosexual is the only term useful to maintaining coherence in research and suggest it "highlights a shortcoming in our language around sexual identity"; for instance, its use can enable bisexual erasure.

Sociosexuality, sometimes called sociosexual orientation, is the individual difference in the willingness to engage in sexual activity outside of a committed relationship. Individuals who are more restricted sociosexually are less willing to engage in casual sex; they prefer greater love, commitment and emotional closeness before having sex with romantic partners. Individuals who are more unrestricted sociosexually are more willing to have casual sex and are more comfortable engaging in sex without love, commitment or closeness.

Gender expression, or gender presentation, is a person's behavior, mannerisms, interests, and appearance that are associated with gender in a particular cultural context, specifically with the categories of femininity or masculinity. This also includes gender roles. These categories rely on stereotypes about gender.

Intersectionality Theoretical framework of multidimensional oppression

Intersectionality is a theoretical framework for understanding how aspects of a person's social and political identities combine to create different modes of discrimination and privilege. Examples of these aspects are gender, Caste, sex, race, class, sexuality, religion, disability, physical appearance, and height. Intersectionality identifies advantages and disadvantages that are experienced by people due to a combination of factors. These intersecting and overlapping social identities may be both empowering and oppressing. For example, a black woman might face discrimination from a business that is not distinctly due to her race nor distinctly due to her gender, but due to a combination of the two factors.

Hypergamy Practice of a person marrying a spouse of higher caste or social status than theirs

Hypergamy is a term used in social science for the act or practice of a person marrying a spouse of higher caste or social status than themselves.

Sociology of gender branch of the discipline of sociology

Sociology of gender is a prominent subfield of sociology. Social interaction directly correlated with sociology regarding social structure. One of the most important social structures is status. This is determined based on position that an individual possesses which effects how they will be treated by society. One of the most important statuses an individual claims is gender. Public discourse and the academic literature generally use the term gender for the perceived or projected (self-identified) masculinity or femininity of a person.

Michael Alan Messner is an American sociologist. His main areas of research are gender and the sociology of sports. He is the author of several books, he gives public speeches and teaches on issues of gender-based violence, the lives of men and boys, and gender and sports.

Feminist sexology is an offshoot of traditional studies of sexology that focuses on the intersectionality of sex and gender in relation to the sexual lives of women. Sexology has a basis in psychoanalysis, specifically Freudian theory, which played a big role in early sexology. This reactionary field of feminist sexology seeks to be inclusive of experiences of sexuality and break down the problematic ideas that have been expressed by sexology in the past. Feminist sexology shares many principles with the overarching field of sexology; in particular, it does not try to prescribe a certain path or "normality" for women's sexuality, but only observe and note the different and varied ways in which women express their sexuality. It is a young field, but one that is growing rapidly.

A sexual field is an arena of social life wherein individuals seek intimate partners and vie for sexual status. Sexual fields emerge "when a subset of actors with potential romantic or sexual interest orient themselves toward one another according to a logic of desirability imminent to their collective relations and this logic produces, to greater and lesser degrees, a system of stratification". The term builds on Pierre Bourdieu's (1980) concept of field and has been defined as a "set of interlocking institutions" and an "institutionalized matrix of relations" that confers status upon sexual actors based on individual variation in sexual capital. Relative to those with a sexual capital deficit, actors in possession of sexual capital reap the rewards of the sexual field—including the ability to select desired sexual partners and the acquisition of social significance.

Catherine Hakim is a British sociologist who specialises in women's employment and women's issues. She is known for developing the preference theory, for her work on erotic capital and more recently for a sex-deficit theory. She is currently a Professorial Research Fellow at the Institute for the Study of Civil Society (Civitas), and has formerly worked in British central government and been a senior research fellow at the London School of Economics and the Centre for Policy Studies. She has also been a Visiting Professor at the Social Science Research Center Berlin.

Sexual fluidity is one or more changes in sexuality or sexual identity. Sexual orientation is stable and unchanging for the vast majority of people, but some research indicates that some people may experience change in their sexual orientation, and this is more likely for women than for men. There is no scientific evidence that sexual orientation can be changed through psychotherapy. Sexual identity can change throughout an individual's life, and may or may not align with biological sex, sexual behavior or actual sexual orientation.

Compulsory heterosexuality is the idea that heterosexuality is assumed and enforced by a patriarchal and heteronormative society. In this theory, heterosexuality is seen as able to be adopted by people regardless of their personal sexual orientation, while heterosexuality is socially promoted as the natural state of both sexes, and deviation is seen as unfavorable. The term was popularized by Adrienne Rich in her 1980 essay titled "Compulsory Heterosexuality and Lesbian Existence".

Erotic plasticity is the degree to which one's sex drive can be changed by cultural or social factors. Someone has "high erotic plasticity" when their sex drives can be affected by situational, social and cultural influences, whereas someone with "low erotic plasticity" has a sex drive that is relatively rigid and unsusceptible to change. Since social psychologist Roy Baumeister coined the term in 2000, only two studies directly assessing erotic plasticity have been completed as of 2010.

Gendered sexuality is the way in which gender and sexuality are often viewed as likened constructs, whereby the role of gender in an individual's life is informed by and impacts others' perceptions of their sexuality. For example, both the male and female genders are subject to assumptions of heterosexuality. If a man were to behave in feminine ways, his heterosexuality would be doubted, and individuals may assume that he is gay.

References

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  19. 1 2 3 Willey, Robin (12 February 2013). "The Evangelical Sexual Marketplace: An Ethnographic Analysis of the Exchange and Conversion of Erotic Capital in an Evangelical Church". Canadian Journal of Family and Youth. 5 (1): 1–37. doi: 10.29173/cjfy18946 .
  20. 1 2 Burchardt, Marian (2011). "Challenging Pentecostal moralism: erotic geographies, religion and sexual practices among township youth in Cape Town". Culture, Health & Sexuality. 13 (6): 669–683. doi:10.1080/13691058.2011.566356. ISSN   1369-1058. JSTOR   41148834. PMID   21462006.
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  23. 1 2 3 Riggs, Damien; Abraham, Ibrahim; Callander, Denton (2017). The Psychic Life of Racism in Gay Men's Communities. book.google.com: Lexington Books. pp. 67–79. ISBN   978-1498537148.
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  25. 1 2 Weber, Shannon (2015), "Lesbian communities", The International Encyclopedia of Human Sexuality, American Cancer Society, pp. 649–719, doi:10.1002/9781118896877.wbiehs266, ISBN   9781118896877
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Further reading