Stop the Humiliating 'Sex-Testing' of Champion Runner Caster Semenya

ORIGINALLY POSTED HERE

Stop the Humiliating 'Sex-Testing' of Champion Runner Caster Semenya

By Dave Zirin and Sherry Wolf, The Nation. Posted August 22, 2009.

South African runner Caster Semenya shouldn't be the one humiliated by "gender testing"-- it's the outdated views of athletic officials that are embarrassing.

World-class South African athlete Caster Semenya, age 18, won the 800 meters in the International Association of Athletics Federations World Championships on August 19. But her victory was all the more remarkable in that she was forced to run amid a controversy that reveals the twisted way international track and field views gender.

The sports world has been buzzing for some time over the rumor that Semenya may be a man, or more specifically, not "entirely female." According to the newspaper The Age, her "physique and powerful style have sparked speculation in recent months that she may not be entirely female." From all accounts an arduous process of "gender testing" on Semenya has already begun. The idea that an 18-year-old who has just experienced the greatest athletic victory of her life is being subjecting to this very public humiliation is shameful to say the least.

Her own coach Michael Seme contributed to the disgrace when he said, "We understand that people will ask questions because she looks like a man. It's a natural reaction and it's only human to be curious. People probably have the right to ask such questions if they are in doubt. But I can give you the telephone numbers of her roommates in Berlin. They have already seen her naked in the showers and she has nothing to hide."

The people with something to hide are the powers that be in track and field, as well as in international sport. As long as there have been womens' sports, the characterization of the best female athletes as "looking like men" or "mannish" has consistently been used to degrade them. When Martina Navratilova dominated women's tennis and proudly exposed her chiseled biceps years before Hollywood gave its imprimatur to gals with "guns," players complained that she "must have a chromosome loose somewhere."

This minefield of sexism and homophobia has long pushed female athletes into magazines like Maxim to prove their "hotness" -- and implicitly their heterosexuality. Track and field in particular has always had this preoccupation with gender, particularly when it crosses paths with racism. Fifty years ago, Olympic official Norman Cox proposed that in the case of black women, "the International Olympic Committee should create a special category of competition for them -- the unfairly advantaged 'hermaphrodites.'"

For years, women athletes had to parade naked in front of Olympic officials. This has now given way to more "sophisticated" "gender testing" to determine if athletes like Semenya have what officials still perceive as the ultimate advantage -- being a man. Let's leave aside that being male is not the be-all, end-all of athletic success. A country's wealth, coaching facilities, nutrition and opportunity determine the creation of a world-class athlete far more than a Y chromosome or a penis ever could.

What these officials still don't understand, or will not confront, is that gender -- that is, how we comport and conceive of ourselves -- is a remarkably fluid social construction. Even our physical sex is far more ambiguous and fluid than is often imagined or taught. Medical science has long acknowledged the existence of millions of people whose bodies combine anatomical features that are conventionally associated with either men or women and/or have chromosomal variations from the XX or XY of women or men. Many of these "intersex" individuals, estimated at one birth in every 1,666 in the United States alone, are legally operated on by surgeons who force traditional norms of genitalia on newborn infants. In what some doctors consider a psychosocial emergency, thousands of healthy babies are effectively subject to clitorectomies if a clitoris is "too large" or castrations if a penis is "too small" (evidently penises are never considered "too big").

The physical reality of intersex people calls into question the fixed notions we are taught to accept about men and women in general, and men and women athletes in sex-segregated sports like track and field in particular. The heretical bodies of intersex people challenge the traditional understanding of gender as a strict male/female phenomenon. While we are never encouraged to conceive of bodies this way, male and female bodies are more similar than they are distinguishable from each other. When training and nutrition are equal, it is increasingly difficult to tell the difference between some of the best-trained male and female Olympic swimmers wearing state-of-the-art one-piece speed suits. Title IX, the 1972 law imposing equal funding for girls' and boys' sports in schools, has radically altered not only women's fitness and emotional well-being, but their bodies as well. Obviously, there are some physical differences between men and women, but it is largely our culture and not biology that gives them their meaning.

In 1986 Spanish hurdler Maria José Martínez-Patiño was stripped of her first-place winnings when discovered to have an XY chromosome, instead of the female's XX, which shattered her athletic career and upended her personal life. "I lost friends, my fiancé, hope and energy," said Martínez-Patiño in a 2005 editorial in the journal The Lancet.

Whatever track and field tells us Caster Semenya's gender is -- and as of this writing there is zero evidence she is intersex -- it's time we all break free from the notion that you are either "one or the other." It's antiquated, stigmatizing and says far more about those doing the testing than about the athletes tested. The only thing suspicious is the gender and sex bias in professional sports. We should continue to debate the pros and cons of gender segregation in sport. But right here, right now, we must end sex testing and acknowledge the fluidity of gender and sex in sports and beyond.

Dave Zirin is The Nation's sports editor. He is the author of Welcome to the Terrordome: the Pain Politics and Promise of Sports (Haymarket) and A People's History of Sports in the United States (The New Press). Sherry Wolf is an independent journalist the author of the new critically praised book Sexuality and Socialism (Haymarket Books). She is currently organizing for the LGBT National Equality March for full civil rights in October.

Egypt's "Spinsters" Fight Against Stereotypes and Discrimination

Original article posted on www.alternet.org, HERE

Egypt's "Spinsters" Fight Against Stereotypes and Discrimination

By Manar Ammar and Joseph Mayton, Women News Network. Posted May 6, 2009.

Egyptian activists are speaking out against the "spinster" concept and calling for a re-examination of how the country views women.

Cairo, Egypt – It is a challenge to be unmarried in Egypt and even more so if the woman is "growing old" according to Egyptian customs. This means any unmarried woman past her mid-twenties is seen negatively through society's lens, leaving many questions to be answered. However, a group of Egyptian female activists are speaking out against the "A'anis," or spinster, concept, calling for a re-examination of how the country views women.

Youmna Mokhtar is a young Egyptian journalist who became fed up with the use of this word in everyday life. So she founded the social group called "Spinsters for change" that aims to educate people on the use of "A'anis."

In Arabic, "A'anis" has at least three meanings – none of which have a relationship to its understood social meaning. The first is: a dull tree branch, the second is: one who looks at the mirror more often and the third is: a strong female camel. In Egypt and across the region, socially, it refers to a woman who has reached a certain age and is still unmarried.

"I started the group to initiate a dialog between women to discuss how we can change that social look," said Youmna. The group is outspoken against the social labeling and ill treatment of unmarried women. Although the word is commonplace in colloquial Egyptian Arabic, it remains a derogatory word.

Women feel the negative attachments to the word, which they argue attracts rumors, suspicion and pitying looks, as if asking; "what's wrong with her if?" (if she hasn't yet married). But, with the average marriage age continuing to rise, Mokhtar believes it is time to evaluate how language plays a role in societal perceptions.

"Although the group is called "A'anis for change," I am against the label, yet we used it to name the group [because] it is the term people use," Mokhtar explained. "First, we thought of calling it "girls for change," but it was not going to deliver the same meaning," she added with a chuckle.

"There are more important things than the name, it is the pattern of behaviors that comes with it," Mokhtar continued. The openness of the group is attracting more than just unmarried Egyptian women. Married couples and bachelors are also joining in as they explore the concepts of marriage and the intense pressure to marry cast today on a majority of Egyptian youth.

"First, in the family a lot of pressure is put on the girl to get married. Then the pressure turns into insults and condescension and they ask her why are you being snobby for refusing these men. And if that doesn't work, they use the fear factor, saying 'so what are you going to do? We are not going to live forever.' And then comes friends. All of her friends got married and she didn't, so in their eyes, she becomes the one who is going to envy them for getting married and she could even find herself not invited to one of her friends' weddings."

"A deeply rooted belief exists in the Egyptian culture that early marriage is better for girls," said a 2006 USAID report, "Preventing Child Marriage: Protecting Girls' Health."

"Pressure on women to get married often begins immediately following university. Some women have the luxury of waiting one or two years before the nagging begins. By the time a woman reaches 30-years-old, parents stop trying to force their daughters to get married, Mokhtar admitted. However, not because they don't want to see their children wed.

"They would justify it using the idea that it becomes unsafe for women to get pregnant after 35," Mokhtar said.

"Women who seek divorce in Egypt have two options, fault-based or no-fault divorce (khula)," said Cairo public prosecutor, Hassan Osman, during a 2004 interview on marriage law and legislation with Human Rights Watch. "Unlike men, women can only divorce by court action (tatliq). Regardless of which system they choose, a number of government officials are involved in the process, including judges, attorneys for both parties, and arbitrators involved in compulsory mediation between the couple. Public prosecutors are also often present in divorce cases, exercising considerable influence on these proceedings and the outcome of the case."

"What happens to women who refuse to marry in the first place?

"Many women in Egypt are married without their consent, often before they become adults," outlined Human Rights Watch. Women who do not marry, though, are often looked upon negatively as complete outsiders.

Although marriage in modern Egypt is seen as an equal contract between husband and wife, in practice it's not that easy. Many women on the edge of marriage are hesitant to ask for equal rights in the contract itself because of fear their suitor may decide to "back out" of the arrangement.

A female friend of Mokhtar, who is over 30, has turned down a number of possible suitors, which has left a mark on her village. A number of men have even taken the step to come to the friend's house, pretending to ask for her hand in marriage in order to glimpse the woman who refuses marriage past 30. Mokhtar believes this is part of the issue surrounding Egyptian society's continued wrongdoing against women.

"It shows how our society looks at women as wives and baby makers. She is born to get married and give birth no matter what kind of marriage she is in. Happily married or not, the point is to [get] married," Youmna added. The concept of a wife as "property" in marriage spans centuries in Egypt, but ancient history may point to a different story.

According to the Annenberg Foundation project, Bridging World History, the concept of marriage as a "family" identifier for parents and children in ancient times should be questioned.

"It is highly debatable whether there was a concept of [Egyptian] ‘marriage'; the sole significant family-establishing act appears to have been cohabitation for reproduction. The concept of fertility was important to social and political orders that evolved along the Nile… Like many other societies, ancient Egyptian society was patriarchal: men and their male heir controlled the majority of relationships. In the realm of the household, elite Egyptian women controlled property, business, ritual, and family matters. This is not always obvious from the surviving records," said the project.

Dr. Abdel-Halim Nureddin, professor of ancient language at the Faculty of Archeology at Cairo University, agrees that women in Ancient Egypt had numerous rights. "Ancient Egyptian traditions and laws gave much attention to women's rights in marriage, divorce, inheritance, as well as in cases of selling and buying," said Dr. Nureddin in a recent lecture.

In spite of a more liberal trend in ancient history, a majority of people view Egyptian marriage and divorce today with the belief that women are discriminated against in modern Cairo.

In Egypt an overwhelming majority (80%) thinks that divorced women are mistreated (a great deal, 38%; some, 42%), though interestingly a substantially lower number (48%) perceive this level of discrimination of widows," says WorldPublicOpinion.org, a respected global consortium of research centers from 25 nations (23 June, 2008).

Statistics prove, a greater percentage of citizens in Egypt today see marriage and women's rights under a very tight lens of societal rules and regulations. Others, like journalist, Youmna Mokhtar, see the limits of "acceptable" roles in Egypt placed constantly, and without merit, on the shoulders of women as the "barriers" to a better society.

As Mokhtar describes her recent group discussions, "Later many men joined [my] group and presented superficial cliché comments in which they blamed women for being unmarried. One man said that "girls are too romantic and they want to marry a knight or someone who looks like a movie star."

The idea goes further than simply marriage. The group addresses the discrimination against divorcees as well as unmarried women. It attempts to show the error in society's obsession with social patterns.

"People treat unmarried woman with pity all the time, praying for then to get a good man and a good home, very similar to the way they treat the disabled: with prayers and pitiful eyes," said Asma Abdel Khalek, a 30-year-old single Egyptian woman.

"In reality, women are viewed as dependents whose primary duty is to the home and the family," said a May 2008 EUROMED study on cultural perceptions of women's productive and reproductive roles in Egypt.

Youmna Mokhtar revealed that a number of people, women and men, are increasingly excited about the idea of Spinsters for Change, which has them thinking of targeting a larger audience outside the Internet. The group is planning meetings to share their experiences and hold lectures to discuss the merits of marriage in order to re-examine why people "get married in the first place."

"The label [of a'anis] shames those who fall under it no matter if it was her decision not get married or it just happened. Either way, why shame her?" explained Mokhtar, on woman's right to choose marriage.

"Another important message we try to deliver to society is please leave the a'anis alone. Let her be and don't pity her," added Fairouz Omar, an Egyptian educational and social advisor for the group.

Joseph Mayton is a Cairo-based journalist whose work regularly appears in the Middle East Times, World Politics Review and other region-focused publications.