All age-disparate relationships are not the same: of “cougars” and “silver foxes”

This post is from 2009, but in the heated aftermath to my recent piece at the Good Men Project, I thought I’d reprint this piece on why it is that I think that older men/younger women relationships are so much more problematic than other age-disparate love affairs.

I’ve written quite a bit about the older man/younger woman dynamic on this blog. (See archives on that topic and on the somewhat related topic of student crushes.) I’ve generally taken a dim view of age-disparate heterosexual relationships in which the male partner is substantially older than the female one, and in which the woman is still quite young (say, under 25 or so). Put simply, the potential problems in older men/younger women relationships seem to diminish based less upon the actual number of years in between the partners and more upon the age of the gal involved. I’m more concerned about an eighteen year-old woman and a thirty year-old man than I am about a thirty year-old woman and a fifty-five year-old man, even though the latter relationship has twice the number of years in between the partners. Read through the archives for more explanation of my position.

I’ve written virtually nothing about age-disparate relationships between same-sex partners, of course, and very little about the increasingly celebrated older woman/younger man pairing. A superficial concern with consistency would suggest that my feelings about all older/younger relationships ought to be the same, regardless of the sex or the sexual orientation of the partners involved. But I think a compelling case can be made that older women/younger men relationships are much less problematic than their reverse, and that the same is true of same-sex age-disparate couplings.

We don’t fall in love, or fall into bed, in a vacuum. Our desires are heavily shaped by the culture, as is our sense of how power is negotiated in sexual relationships. Patriarchal rules about gender roles show a surprising and depressing resilience; ask many young feminists of both sexes who, despite their deep ideological commitment to egalitarianism, struggle to resist social pressure to conform to traditional ideas about what a man and a woman should do in heterosexual relationships.

The older man/younger woman dynamic reinforces patriarchal conventions; the older woman/younger man dynamic subverts them. This doesn’t mean that traditional roles can’t emerge in older women/younger men relationships. I did write once about the notion of older woman as teacher and initiator, and the exasperation many women feel at being asked to “mother” men. Several folks pointed out that plenty of women are forced to take on mothering roles to male partners their own age or older. That tendency towards a kind of uxorious helplessness that afflicts so many men in their romantic relationships with wives and girlfriends can emerge, it seems, at any age and with any woman. The key is that far fewer women than men generally want to take on the “teaching” role. Women may eroticize youth and vigor in younger men, but they rarely are turned on by displays of ignorance or uncertainty; high-brow Western literature and low-brow pornography are filled with countless examples of men being aroused by much younger women who either “play dumb” — or are the genuine article.

Please understand, I’m not saying that every older woman/younger man relationship is inherently progressive while every older man/younger woman coupling is oppressive and reactionary. A great many young women do exercise great agency in relationships with older men. But there’s no escaping the reality that the potential for abuse and exploitation is likely to be much higher in an age-disparate relationship where it is the man who is the elder of the lovers. We must note, too, that we live in a world where men are seen as growing both more “visible” and more powerful as they age — while women, past a certain age, are either desexualized or mocked. “Cougar” was not coined as a compliment; “silver fox” was.

Same-sex relationships can replicate unhealthy dynamics from the dominant culture. But by their very nature, same-sex relationships “subvert the dominant paradigm” in a very healthy and important way. A romantic relationship between two men and two women reminds us that biology alone isn’t destiny, and that while a certain degree of complementarity is surely present in any enduring relationship, that complementarity doesn’t require radically different genitalia. The age-disparate relationship, while certainly quite common in gay and lesbian communities, doesn’t reinforce an unhealthy norm. Even a wealthy older man with a beautiful young (but broke) “boy toy” is a fundamentally distinct phenomenon from that of a wealthy older man with his hot young girlfriend. The latter relationship reminds us all of women’s relative powerlessness — and of older women’s disposability — in a unique and infinitely more damaging way.

Critics on this blog frequently accuse me of double standards, and of being harder on men. By noting that, all things considered, older men/younger women relationships are more problematic than any combination of partners of a different age, I open myself up to that familiar charge. Yet it’s simply absurd to pretend that we have, even now, achieved full equality for gays and lesbians; it is equally untrue that women, despite the tremendous advances of the past half-century, don’t still get the short end of the stick in virtually ever area of human activity. No matter how well-intentioned the parties involved, every older man/younger woman sexual connection sends a clear and visible signal to the outside world that the patriarchal norms are left untouched; every older woman/younger man bond sends the exact opposite signal. This doesn’t mean a good feminist can’t be involved with an older man, or a pro-feminist man with a younger woman. But it does mean that they will have to work twice as hard as anyone else to keep unhealthy cultural discourses out of their relationship.

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More on rings at GMP

Building on something I wrote last week, here’s today’s post at the Good Men Project on wedding rings. Excerpt:

…weddings are still social events; few of us get hitched without at least some family or friends in attendance. Marriage has both a private and a public dimension. Many religious traditions implore the congregation to pledge to support the couple whose wedding they are witnessing. As former First Lady and current Secretary of State Hillary Clinton once wrote, it takes a village to raise a child. She might have added that it sometimes takes a village to help sustain a marriage. Just maybe, the village has a right to expect married men to act differently than single men. And one of the most obvious ways that married men can mark themselves out as “off the market” is with a wedding ring.

Since my wife and I were married six years ago, I only take my ring off to sleep, bathe, and work out. I travel a lot by myself, and often notice women (and, much less often, men) giving a quick glance at my left hand. I don’t flatter myself that all of those people would be interested if my hand were bare. Rather, many of them are looking to size me up quickly, sometimes as much to assess potential threat level as to determine whether I’m available. Though men with wedding rings still do hit on women, there’s at least a perception that a guy with a band on his finger is less likely to be on the prowl. (In my own purely personal experience, the stereotype that women are more likely to pursue a man who is wearing a ring has turned out to be a myth.)

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Whether they wear burqas or bikinis, we need to trust women

An earlier version of this post appeared in February 2010, when the French were first considering the ban on the burqa that went into place today.

A couple of folks have asked me about the French attempt to ban the wearing of the burqa or the niqab in public. (Google about for various discussions about the not-always-clear distinctions between the two.) What is important to note is that the burqa and the niqab, terms sometimes used interchangeably and in slightly different ways in various parts of the Islamic world, both involve concealing much if not all of the face. This is distinct from the notion of hijab, which normally refers only to the covering of the hair, and perhaps the concealing of arms and legs.

Before I go any further, let me recommend this short and sensible response from Jill at Feministe. Another good post is here, at Muslimah Media Watch.

The French initiative is motivated by concern for the rights of women. Though only a tiny fraction of Muslim women in France actually wear the burqa in public, they are highly visible symbols of a particular kind of conservative Islam, one that severely circumscribes women’s public role. It is no doubt true that women who wear the burqa do so on a spectrum of volition. Some are presumably forced to wear it; others — and the evidence for this is considerable — do so in opposition to their family’s expectations rather than in acquiescence. One person’s oppression, after all, is another’s vigorous assertion of independence and identity.

Reading coverage of the burqa story in the mainstream and feminist media, I’m struck by what a number of other feminists have also noted: the degree to which those who claim to be acting on behalf of women seem to be certain that they know what women are actually thinking. Concealment of the body that goes beyond a cultural norm is automatically read by some as oppressive, something no woman in her right mind could want for herself. It reminds me of the same damn argument I hear from some of my students about classmates who dress in more revealing clothing.

We’ve all seen it happen in the classroom on a hot day (of which we have a surfeit here in inland Southern California). A young woman walks into class a few minutes late. Perhaps she’s wearing a mini-skirt or very short shorts; perhaps she also has a low cut shirt or a tube top on. From at least some of her fellow students, she will be on the receiving end of both hostility and lust. Listening carefully, one can hear the sotto voce whispers, “Who does she think she is?” and “This is school, not a night club”, or even the simple, devastating, “What a slut.” In nearly twenty years of college teaching , I’ve witnessed this umpteen times. (More so at two-year schools, for reasons discussed in this post on clothing, class, and community colleges.)

When I ask young men and women why they think a female student might wear revealing clothing, most discount the possibility that she’s doing so for comfort or for her own pleasure. “She’s insecure”, they’ll insist. “She just wants attention.” Some get into advanced pop psychology: “She probably doesn’t have a good relationship with her Dad, so she needs male validation.” The notion that a girl could be expressing agency, courage, and genuine self-confidence is almost always dismissed. As those of us who teach gender and sexuality know, young people are all too often strangely puritanical in their insistence that a strong sense of self-worth can’t be congruent with sexual display. And they are certainly nearly universally presumptuous in their certainty about what their be-miniskirted classmate is “really thinking.” Continue reading

More hate spam

Just got seven hate spam from this IP address: 184.153.163.172. It also includes this: (cpe-184-153-163-172.maine.res.rr.com) I’ve been working with the very helpful authorities at BU to track down the last hate spammer, and would be grateful for any leads on this IP.

This isn’t about silencing speech. It’s about outing nameless trolls.

“Stop before you become the ‘dirty old man’”: a remembered morsel of advice

Not an hour ago, I had a vivid flashback to a conversation I had had in 1996, and hadn’t thought about since. I sometimes joke that it’s the drugs I did that have robbed me of certain memories, and that may or may not be true — but particularly when it comes to the mid-1990s, there are substantial lacunae in my recollections.

In the fall of 1996, I was 29. Three years into my teaching career, my reputation as an energetic lecturer was quickly being eclipsed by rumors of my sleeping with students. Most of the rumors were true. I was reckless to the point of stupidity, showing little interest in protecting the job I loved. I was trying to get sober and failing. I stashed drugs in the same file cabinets that held student papers, gave lectures with booze in my bloodstream. I had sex with students on my office desk.

It was a “slipping-down life”, and more and more people were noticing. Continue reading

Real Women Have… Bodies

My Thursday post at Healthy is the New Skinny is up: Are You In, Or Are You Out?

Excerpt:

I loved the movie “Real Women Have Curves” that came out a few years ago. Starring America Ferrera of “Ugly Betty”, it was a terrific reminder that beauty and health are found across an entire spectrum, not just at one narrow size. But as much as I liked the movie, I hated the title. The implication was obvious: if “real women have curves”, then women who don’t have curves aren’t “real.” And that’s a very damaging message.

Curvy women are real women. Skinny women are real women. Women who have had boob jobs or lip enhancements or liposuction are still real women. Size 0 may make no sense mathematically, but a woman who wears that size is as real as the one who wears a size 16. What makes us “real” people is not the shape of our flesh but our basic humanity. And we lose our humanity when we judge – not when we lose weight, gain weight, or make the intensely personal decision to undergo cosmetic surgery….

Women who diet are still real women. Women who gain weight are still real women. Women who can barely fill an A cup are “real” women – and women who’ve had breast enlargements are still “real”. If we want to change the way girls feel about their bodies, we need to stop using the divisive language of “real” versus“fake.”

The girls and women you know in your life, whether you envy them or pity them, love them or hate them, are all real. The images in the magazines may be fake, but behind those images are women with real bodies, real hearts, real emotion. And even the most beautiful women can be hurt by cruel words.

For more on the infuriating habit of excluding countless women from the right to be real, see this Cathy Reif piece that ran in the Guardian last month.

On pick-up tips and wedding bands

Two posts of note at the Good Men Project. First up, Amanda Marcotte offers some advice for the shy and lovelorn: Nice Guys Finish First Without PUA Gimmickry. It’s solid stuff.

Second, there’s a short piece by Zaneta Jung commenting on the response to the announcement that Prince William will not wear a wedding band after he’s married. Zaneta’s take is that it isn’t a big deal (citing her manly but faithful father, who refuses to wear any jewelry at all), but acknowledges that single women often find it enormously confusing and frustrating.

I wear a wedding band. All the time. When my wife and I got engaged, we bought each other engagement rings. I wore mine on my right ring finger, and switched it to the left ring finger on our wedding night. I don’t wear it to bed, or in the shower, or when out for a run — but I wear it every other moment. I don’t wear it to send a signal that I’m off the market (I don’t flatter myself that that many strangers are looking). I wear it because for me a wedding ring is an outer and visible sign of an inner spiritual reality.

It is not designed to ward other women off, or to remind me to be faithful. It symbolizes more than monogamy; it symbolizes partnership, it symbolizes that the decisions I make and the dreams I pursue are made and pursued in intimate concert with one other human being. It is a symbol that while there is always an autonomous and independent me, that me is inextricably linked to an “us”. That sense of unity doesn’t require the blessings of the church or the state, and it’s not everyone’s ideal. Monogamy is one vehicle for personal growth, it isn’t the only or even the best one. But it is mine, and it is ours.

The David Yurman band I wear has been a bit dinged over the years, but it still shines. My wife and I, like all married couples, have had our ups and our downs. Our bodies have aged a bit (mine far more visibly than hers), and have their nicks and scratches too. But our marriage still gleams, still empowering us to go out and serve in public and come home to the safe (but challenging) refuge of our shared private sphere.

I don’t judge men or women who choose not to wear their rings. But I’m proud to wear mine, and if you see me in public without it (and I’m not in workout gear), then I’ve either been robbed or something very unfortunate has happened. Feel free to ask.

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Thursday Short Poem: Levertov’s “The Ache of Marriage”

I have certain poets I return to again and again for comfort and inspiration: Jeffers, of course, my favorite of all; Auden and Yeats. But high on that list is the great Denise Levertov, and I’m surprised that in nearly seven years of weekly short poems, I’ve never had this famous one of hers.

The ache of marriage:

thigh and tongue, beloved,
are heavy with it,
it throbs in the teeth

We look for communion
and are turned away, beloved,
each and each

It is leviathan and we
in its belly
looking for joy, some joy
not to be known outside it

two by two in the ark of
the ache of it.

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MRA I.P. addresses

Getting bombarded with MRA style hate email from this IP address: 128.197.70.67
Typical offering: I’d like to walk up to you and rip your testicles off. Then I’d break your kike nose.

While this is not true of all men’s rights activists, the more extreme ones do tend to run to the anti-Semitic, I notice. (Many choose handles that seem taken from Norse mythology, a favorite penchant of the skinhead racist right.) “Mangina” and “Jew boy” are almost interchangeable epithets in my emails. (Never mind that I’m an Episcopalian whose Jewish ancestry is on the wrong side; if you’re an anti-Semite, consider me one of the tribe.)

I’ll be posting IP addresses from hate emails from now on.

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