Wendy Hollway’s piece Gender Difference and the production of subjectivity (1984) seemed to be somewhat dated when I started reading it. She aims to theorise gender subjectivity (i.e. gender identity from a psychologist’s perspective) by looking at practices and meaning making within heterosexual relationships.
Reference: Hollway, W. (1982) Identity and Gender Difference in Adult Social Relations, unpublished PhD thesis, University of London
Hollway takes an approach based on critical discursive psychology; she distinguishes this from a Foucauldian genealogical approach that would look at the operation of power as a more neutral force that may be creative and productive. Its main limitation, she argues, is the lack of acknowledgement of potentially contradictory discourses. From her point of view, the focus on a single patriarchal ideology is a weakness.
I perceive this assessment as flawed, mainly because ideologies are not single coherent units but mosaics that include dominant views and knowledge constructed by those who hold authority and power to shape them as well as the many opposing and undermining views and perspectives which all evolve in relation to more dominant discourses within a broader ideology. However, it is important to acknowledge that this early work of Hollway was based on Foucault’s earlier studies which were criticised for their lack of recognition of agency in the context of operation of power. Hollway did not manage to ‘repair’ this very aspect in her theory as she argues that alternative discourses are often not accessible to women, which implies indeed their lack of agency and a co-dependency (or even co-ownership) in what she perceived as dominant male power. I will discuss her approach from a methodological perspective and I will question her assumptions from a view informed by contemporary use of old and new media.
For an interesting reading (different methodology, different discipline) of my critique in a contemporary context, I suggest the research findings by Angel Brantley, David Knox and Marty E. Zusman . They conducted a study, published in 2002, which investigated how 147 undergraduate students in the US handle the first stages expressing feelings in a love relationship. The survey looked at how students use and establish meaning when telling their new partner ‘I love you’. The authors suggest a socio-biological explanation for finding that
- males were more likely to say ‘I love you’ first
- males were more likely to say ‘I love you’ when they thought this could increase their chance to have sex with their partner.
Brantley et al. reference earlier studies by Sharp & Ganong (2000) which “found that men fall in love more quickly and have higher levels of romantic beliefs than women.” And they took into account the research undertaken by Knox, Sturdivant and Zusman (2001) which found that “men are more likely to seek sex early in the relationship (indeed, within hours) than women”.
They also found, not very romantic, though, that students might be actually aware of these patterns and that they had a good sense of what ‘I love you’ may mean in certain contexts. The study is not representative due its small sample. Moreover, the number of female participants was more than twice as large as the male students.
Whether qualitative or quantitative research, it often strikes me how little exchange there seems between or among disciplines. Discourse analysis, the way Hollway conducted it, seemed to overly support Feminist claims valid at that time. Her research then made neither use of a triangulation (for instance by adding survey research and looking at broader patterns) nor did she provide a reflexive account that would have helped readers to understand a possible bias towards certain socio-political beliefs informing her project.
Exactly 20 years later, Brantley et al. equally provide a highly biased and limited account by relying on a group of students who are by definition widely homogenous in terms of social markers such as age and social class (as well as cultural capital). As interesting as the research findings may sound, they lack depth and the richness that comes with qualitative research based on in-depth interviewing.
I will discuss love and sex further in a post that focuses on interview excerpts used in Hollway’s research and my own observations: in Part 2
SINGLE-SEX SCHOOLS and SEX EDUCATION:
Hollway argues, see first part of 3 words: I love you , that gender-differentiated subjectivities are built upon subject positions which are made available for the category ‘man’ or ‘woman’ – but they remain unequally available. This strikes me as quite ‘mid-1980s’, and as a particularly ‘British Feminist’ perspective. I want to find out how much things have changed, and how a less UK-centric view and experiences look like in 2010.
In the late 1960s England had about 2,000 single-sex schools, at the end of the 20th century there were still 400 of them. The first single-sex school was founded in 1440, that was famous Eaton. In stark contrast, in today’s Finland there is not one single single-sex school in the entire country. Iceland introduced (!) single-sex kindergarten in the late 1980s, France and Germany think co-education the most successful way towards socialisation based on equality between sexes.
No doubt, understanding differences in sex and gender requires a thorough look into cultural differences. Living in a place, London, where every second person is foreign-born has made me even more of that. Language itself tells us a lot about a population’s notions of sex and gender. In Finnish, for instance, only one first person singular pronoun exists: han [hän, hAn]. It is sex-neutral, gender does not play that large a role in this linguistic sense. Nevertheless, Finland is a pioneer in gender equality – in 1906 its National Assembly was the first in the world that adopted full gender equality. Finnish women were the first who gained the right to vote.
The German language does not have a direct translation for the English term ‘gender’. The concept that denotes the socially constructed and learned traits of what it means to be male or female in contrast to the biologically determined characteristics (i.e. the English term ‘sex’)was only introduced by help of European policies (gender mainstreaming). On an everyday basis, however, the German language is obsessed with gender: every noun requires categorisation: neutral, female and male grammatical genders specify things: a tomato is female, a chair is male, your breakfast remains neutral. Problematic are [new] terms such as ‘Email’ which have been adopted from the English. Some people obsess over the question whether ‘Email’ (all nouns are capitalised in German) is female or neutral.
HOW WE TALK ABOUT LOVE AND SEX:
In 1984, when Hollway constructed her argument, sex education in mixed classes was standard in German secondary schools which even then included lessons on contraception (N.B. home schooling is illegal in Germany, so there was and is no opt-out). This makes me wonder to what extent a discursive analysis that does not take into account any cultural or national differences can be convincing.
CULTURE and LOVE:
I recall a Californian friend of mine, about twice my age, stating a few years back in Berlin that ‘Americans do love their family but they like their friends’. I argued the opposite to be holding true for Germans. I remembered my experience as a holiday language student in the late 1990s in Malta where we had English conversation classes and were asked to debate controversial topics to ensure we would practice our language skills. Hot buttons were abortion, HIV/AIDS and love. One male student in his early 20s from catholic Munich, Bavaria, vehemently refused to state he would ‘love’ his sister – but he confirmed he’d like her, very much so. Love in this cultural context has a distinct sexual undertone, which is why ‘like’ is the preferred and socially accepted norm.
A purely linguistic focus seems to miss the subtleties that are embedded in language: social practices, taboos, age-related awkwardness etc. They cannot be captured in the concept of power – which certainly holds true for some cases (parent-child for instance) but not necessarily in all peer-to-peer cases. Hollway did not seem to perceive women and men as genuine peers or agents who hold potential to negotiate the terms of being or becoming peers.
One of the interview excerpts she quotes is quite thought-provoking. Sam is a man who was in hope of living with Jane. He tried to live with three other women before and he does not want to live on his own.
He says that “[t]here’s too many things all wrapped up in coupling […] too many needs it potentially meets, and there are too many things it frustrates. I do want to have a close, a central-person relationship, but in the past, the negative aspect outweighed the positive dramatically. Or my inability to work through them has led me to run.”
“I’m frightened of getting in deep […] a lot of these things aren’t really to do with sexuality. They’re to do with responsibility.”
“When I say to somebody, who I’m making love to – I’m close to, when I say, ‘I love you, I love you’ it’s a word that symbolises letting go. […] What frightens me is that word, it’s an act of commitment. Somebody suddenly, expects something of me. They’ve said something, that’s the first word in a long rotten line towards marriage. That’s when you fall in love, you’re caught up in the institution.”
“And it’s been an act of principle for me, that I can love somebody, and feel loved, without feeling any responsibility. That I can be free to say that I love somebody if I love them. Be free to feel.”
I have no idea how old Sam was when he gave this interview and talked about the power of the meaning of ‘I love you’. Would a man beyond retirement age who had all his life spent with one woman hold a similar view? Is the utterance ‘I love you’ itself related to social markers such as age, gender – or social class? Has ‘I love you’ become so value-laden or invested with connotations that fear is a near ‘natural’ response?
Hollway argues that ‘I love you’ (as the signifier ‘letting go’) is “suppressed by its capture in the discourse which positions women as requiring commitment. Which means men need less commitment? The implication strikes me as simplified. Hollway quotes from an anti-sexist men’s magazine (Achilles Heel, 1979):
“For men (heterosexual) sex works out as a trap because it’s the only place where men can really get tenderness and warmth.”
“But they have no skills to evoke these things because there is nothing in the rest of our lives that trains us to do this.”
This would suggest men have been brought up and continue to live lives as islands. Does that ring true? Of course, as I mentioned above, single-sex education may have contributed significantly to some of these notions but on the other hand, men who were brought up by women must have had some exposure to their ‘skills’ in terms of tenderness and warmth (i.e. outside sexual encounter). Supposed, all women are tender and warm, all the time – a stereotype we need to question.
What Hollway seems to ignore altogether is the probability that men (and women) may be able to learn (by reflexivity, be encounter, by formal education) what it means to be tender, committed and warm – without ‘paying the price’ of a sexual relationship when what is desired is actually ‘only’ tenderness and warmth. What she seems to suggest is a biological reductionism somewhere embedded in the discourses that construct gender subjectivities. These subjectivities (or gender identities) seem to be static and fix over the life course – and, they seem to be focused on the heterosexual other. Trapped in the web of power and ‘unspeakable deeper needs’, that is also what Martin suggests:
“People’s needs for others are systematically denied in ordinary relationships. And in a love relationship you make the most fundamental admission about yourself – that you want somebody else. It seems to me that that is the greatest need, and the need which, in relationship to its power, is most strongly hidden and suppressed.”
VULNERABILITY, TRUST, REJECTION:
This is about vulnerability, trust and feeling accepted – or rejected. The strong sense of insecurity Martin conveys makes we think about fear of rejection as a learned response. After all, most people share these feeling and a sense of insecurity when they open up to others and when they commit themselves to others.
Part of this is rooted in a sense of risk – but risk considerations become more dominant when we commit to people who make us feel insecure about being accepted. If we express our love (in an utterances or otherwise) and override the sense that the person may feel under pressure to commit too or that our partner holds high expectations as to what has to follow upon that 3-word utterance, we actually do not trust our own instincts. On the other hand, challenging the idea that there is a universal notion as to what ‘I love you’ implies and entails, is a healthy way to free oneself from the burden of literature, films and lyrics we grew up with, internalise and forget to review.
PUBLIC and PRIVATE:
We may live in relationships that have never heard the ‘I love you’ and still, they are marked by deep commitment and love. On the other hand, there are numerous relationships that have established rituals, that resulted in obligatory phrases for both partners. For instance ending every phone call with ‘luv you, hon’. A routine that may make many Germans cringe, it’s not exactly a socially accepted practice outside the couple’s private space. There are also the film moments which make us cringe: Bette Midler’s CC Bloom in ‘Beaches’ (1988) offers her lover an ‘opt-in’ version similar to Stevie Wonder’s “Did I Hear You Say You Love Me”. Although, Midler’s character adds an interesting question: “or was that part of your routine”? Finally, there is also Patrick Swayze’s ‘ditto’ (German: ‘dito’) in Ghost. Does it make you cringe or smile with pleasure – or does it appear to be so remote and constructed to you, it does not trigger any emotion?
REAL LIFE and LOVE:
There are our friends who offer us a deeply felt ‘I love you’ (German: ‘ich liebe dich’) which we can take, without a hint of doubt, in all its beauty and commitment. There are sexual partners who commit and still don’t have to panic over marriage and the ‘institution marriage’, they offer us the equally deep and committed ‘I like you’. Whatever we say as expression of our love, a lot depends on how we feel about ourselves. How we feel about ourselves is not static and fixed, rather, it is fluid dependent on a range of factors. One of these factors is the degree of exposure to different cultures, ideas different to those taken for granted in our environment as well as our ability and willingness to review them. But then, there are also factors such as illness or a plain hangover, which may undermine our sense of self and increase our vulnerability.
NEGOTIATION and COMMUNICATION:
The extent, to which we buy into certain discourses, valid at a certain point in time and in a certain spatial context, is vital to the sense of rejection or acceptance we may experience. What it means to be a woman or a man (I do not discuss queer, gay and lesbian at this point because the paper that triggered my post was based on heterosexual relationships, but of course, I don’t mean to exclude these identities and perspectives) is not only determined by dominant discourses around us – say, men and women’s magazines such as Playboy or Cosmopolitan: it’s all about looks, sex and reinforcing stereotypes – but it is also about how we establish trust and communication with the other person. The way we negotiate meaning within a relationship is what creates the meaning of ‘I love you’ in our relationships. If we forget (or fear) to talk about our genuine needs, we may never get beyond mediated clichés.
FEAR, PAIN and MEDIA:
What actually prevents us from expressing our ideas about tenderness, warmth, commitment and all the fears and pain that seem to come along with it, is a whole different story. I wonder to what extent our activities on Twitter and Facebook, Flickr or Youtube help us to develop those skills. Do they offer us space to think about love and relationships?
Prior to these sites it used to be books, films and music that made us think or that shaped our wants and being wanted. Also, they shaped our silence and the way we found things to be ‘unspeakable’ – think about watching a steamy scene on TV – with your parents. In those decades between Hollway’s research and today’s social networking sites, what does not seem to have changed, though, is the many subtle shades those 3 words ‘I love you’ can acquire. I would love to your views on that.
I prefer having a bit of diversity among study resources, hence, I searched for some podcasts on discourse analysis. Two particularly useful podcasts have been made available on the Podbean channel ‘discourse and pragmatics, by enrodney where you find a lecture on Mediated Discourse Analysis and another one on The Ethnography of Speaking .
The Speech Accent Archive is a great research tool – but also useful for actors who want to learn a particular accent (certainly not mutually exclusive…and certainly recommended for Daniel Day-Lewis who adopted an Austrian rather than an Italian accent for Nine (2009) which makes him sound like Arnold Schwarzenegger).
Transcription symbols have been provided by John W Du Bois, University of California Santa Barbara in a file that compares symbols and their function and meaning in terms of transcription categories.
Conversation analysis by Charles Antaki, Loughborough University, – in particular lectures 3, 4 and 5 offer valuable summaries of applied key concepts such as adjacency pairs, preferreds and dispreferreds as well as turn-takes .
Nick Llewellyn, University of Warwick, has made interesting and useful tutorial available, the material focuses on transcription of video footage .
Emanuel Schegloff, University of California LA, illustrates a number of detailed talk-in-action sequences which feature overlapping talk, micropauses and aspirations as well as intonations – all transcripts are made available as audio, this is a major plus, especially for those unfamiliar with a specific accent.
The Open University, UK, D843 course forum (i.e. communal area shared by system users) is a bit hard to find as the post-graduate course on discourse analysis does not provide a tutor-moderated forum (as common) but only a group run by students. This kind of forum is not linked to the Studenthome where students could find it easily but is embedded on a deeper level. Here is the chain of clicks required to navigate through:
Go to Open University studenthome > Links > OU Mailbox and discussion forums server
> Directory > search for OUSA D843 – create mail to
Go to Open University studenthome > Links > OU Mailbox and discussion forums server > OU Student Association > OUSA signpost – D843
I recommend making the effort as there are comprehensive archives dating back to 2007, they contain discussions and resources – I am sure this will also be an efficient tool in the exam preparation. We recently discussed the meaning of reality as constructed within discourse as well as what constitutes relativism in DA.
Then there was discussion around correct referencing in Harvard style – I shared my favourite online Referencing Guide because the PDF is comprehensive and very well structured.
With regard to relativism I had come across Mette Haagen’s study: Indian Organ Trade; From the Perspective of Weak Cultural Relativism (2005) which uses discourse analysis in order to investigate the impact discourses of human rights and inequality poverty have on the understanding of the existence of the Indian organ trade. It is a fascinating read and a significant topic – explored over 30 pages.
One of the blogs I follow on a regular basis is Jeffrey Keefer’s Silence and Voice which is currently concerned with some issues related to research design and formulating of research questions in the wider context of auto-ethnography as methodology and identity construction as the subject of interest. Recent posts I found very interesting and commented on are the one on broader research design questions and the one on auto-ethnography and reflexivity which are worthwhile having a think over – they provide very good ground for some reflection on dilemmas and politics entailed in the underlying epistemological questions of research-related decision-making.
I am fascinated by the way crowd-sourcing can work in academic blogging, it’s a great way of engaging broader audiences and gaining some insights from outside immediate areas. I like and do value the fact that academic bloggers, busy with studies and work, research and other things, take the time and effort to reflect publicly online, open up to questions and critiques – and respond to comments and ideas. Personally, I enjoy the challenge to think about issues and see whether I can contribute some ideas and to what extent I need to improve on gaps and communication of insights.
Jeffrey’s research made me recall some podcasts featuring Stuart Hall et al. debating questions related to identity construction. They form part of the Open University’s post-graduate course D853 Identity in Question which I studied in 2008 – the interviews cover Lacanian Theory, Language Approach, subjectivity and legal definitions of personhood as well as some comments on Michel Foucault’s genealogical perspective. They last 2 to 9 minutes and deliver some great food for thought. I also came across James Schirmer’s paper on Scribd which I recommend as thought-provoking read in this context The Personal as Public: Identity Construction/Fragmentation Online