I want to make some suggestions as to what Integral gender studies might cover.
First, there’s nothing really new. Wilber’s map is often a way to categorise stuff we already know. It might not have anything new to add.
Second, I think Wilber often fails to realise the potential of his system. I am surprised at the conservative interpretation he places on politics. He does it with gender studies by falling back onto conservative stereotypes and a crude polarity of gender types. Yet the current state of gender studies leads to more radical directions.
Third is the problem of pre- versus post-knowledge scenarios. Wilber’s reading of the developmental spectrum sometimes assumes ignorance of recent discoveries. Thus the early stages become newly ignorant of postmodernism and modernism. But once a discovery has been made all levels must reassess their narratives to take account of the new information. A good example is the gay rights movement. Whilst moral conservatives may reject homosexuality, they can’t ignore it. The gay lobby exists. Similarly the feminist movement has happened. Women have the vote. The integral movement therefore has to take account of current knowledge; it can’t pretend a pre-knowledge ignorance exists for the lower levels.
Okay, now to the IT, or UL quadrant. The biological determinants in gender are complex. It is no longer simply a question of XX and XY chromosomes. The genetic picture is complex and allows considerable variation. There are women with high testosterone levels and men with high oestrogen levels (there are even men who can lactate). There are a number of conditions that cause hermaphroditism, or ambiguous genitalia. Until the age of three months the embryo has no distinct gender. The release of hormones will determine if the cells that form the clitoris/penis will create a normal or large clitoris, or a normal or small penis. The cells that form the labia majora become the scrotum in the male. In ambiguous genitalia the examining doctor cannot determine if the child has a large clitoris or small penis, an enlarged, bulbous vulva or a small scrotum. Sometimes the child will have a penis and a vaginal opening, sometimes testicles and ovaries, or one of each.
Outside of ambiguous genitalia the child may grow up with abnormal hormones that may incline a girl to develop masculine traits and a boy feminine traits. Some genes will determine the amount of body hair, giving some girls facial hair and a masculine body some boys a lack of hair and a feminine body.
There is also some evidence to suggest that genes play a part in psychological disposition. Gender Identity Disorder (or gender dysphoria) is now a recognised condition. It causes boys to identify psychologically with being a girl, and a girl with being a boy. It can cause psychological trauma from a very young age. In some extreme cases boys have attempted to castrate themselves. The recognised solution is to allow the child to grow up as the sex they think they are and to have gender reassignment surgery and hormone replacement therapy when they enter puberty.
More research is being done, but we can now say with certainty that nature doesn’t deal with simple polarities.
Okay, now to the WE and ITS quadrants. I deal with these together because they are interlinked. At the level of culture there is also considerable variation. Yes, there are average similarities, but it is the exceptions that are the most interesting. The men of the Wodabe tribe of Niger wear make-up and elaborate costumes that make them look feminine. In Sparta girls were taught to wrestle and box with the boys until the age of seven (when the boys went to a separate academy, the girls however continued in martial arts and gymnastics). Several cultures recognise more than two sexes. In some culture transvestitism and androgyny are tolerated and even accorded a special role.
If Integral theory is to be truly integral, then it must understand that the traditional Judeo-Christian gender polarity is just one of many cultural configurations. It is not normative. It is a mistake to think that the lower developmental levels only accept a crude polarity. Some Native American tribes recognised several sexes, including masculine women and feminine men.
Gender polarisation is not a developmental issue. It is cultural.
In addition tribal societies accepted a wide variety of sexual practices and ways of organising their society. Anthropology recognises patriarchal, matriarchal, patrilineal, matrilineal, patrilocal and matrilocal configurations. Some cultures accepted homosexuality, with the Greeks tolerating pederasty and its lesbian equivalent of Sapphism (particularly on Lesbos and in Sparta). The variations are too numerous to mention, save to say that the Judeo-Christian version is not normative. One example however, might suffice. Aristotle called Spartan society a gynarchy, a place where women ruled. Unlike their Athenian counterparts Spartan women could inherit, own and manage property. They were allowed to speak their minds in meetings and they were given an education, with some achieving note as poets and Pythagorean philosophers. They were allowed to have lovers as there were no adultery laws, they also were free to pursue lesbian affairs and to take young girls as mentors. They were taught to be physically strong and the Athenian men admired them for their beauty. The only woman to win an Olympic medal was a Spartan – she was a noted horsetrainer.
Okay, now for a quick glance at the I or UL quadrant. Here I want to make a special note of the theory of reincarnation and Jungian archetypes. The East accepts that men can reincarnate as women and vice versa. One Buddhist contemplation asks the practitioner to understand that every person was once their mother. The aim of some Tantric practices is to integrate and transcend male and female. The god Shiva is sometimes portrayed as the hermaphrodite Ardhanarishvara. The goddess Kali-Durga has fearsome male warrior attributes (similarly the Greco-Roman pantheon allows for greater gender variety than the Judeo-Christian tradition).
Carl Jung developed the theory of archetypes and proposed a quadrant model of the psyche: self, shadow, anima and animus. Anima and animus are the female and male psychological types. However, Jung was quite clear that anima and animus were independent of biological sex. A woman could have a strong animus and a man a strong anima. Jung also wrote extensively on what he called the ‘mysterious conjunction’ and used alchemical symbology to talk about transcending gender stereotypes as part of the individuation process.
I have only skimmed the surface of this vast topic, but what is clear is that Integral gender studies must recognise gender complexity.
This is why it is so disappointing to read Wilber deal in crude polar stereotypes. He should know a lot better.
I wonder how welcome the GLBT community is made to feel in the Integral movement? Or would a raging queen or butch dyke scare the beejusus out of them? If that is the case how integral are they really? How big is Wilber in the gay community in SF (no snickering darlings)? I mean, I always thought he looked gay