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Cet article examine les représentations sociales de l’équité en santé sexuelle à partir de données d’entrevues auprès de 30 enseignantes et enseignants des écoles secondaires de la région d’Ottawa, incluant cinq municipalités périphériques de l’est et du centre‐est ontariens.Partant d’un cadre d’interprétation féministe des principaux écueils des interventions en éducation sexuelle, notamment l’âgisme, le naturalisme, l’essentialisme, l’hétérosexisme et l’ethnocentrisme, l’analyse révèle l’omniprésence d’une conception biomédicale de la sexualité qui, nourrie par l’imaginaire du risque, parvient difficilement à rompre les résistances en matière de plaisir, d’autoérotisme et d’intégration des différences sexuelles, « raciales » ou ethniques.
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Research on lesbian and bisexual women has documented various biological and behavioral differences between butch and femme women. However, little research has examined whether differences exist in sexual identity development (i.e., the coming-out process). The present study examined longitudinally potential butch/femme differences in sexual identity formation and integration among an ethnically diverse sample of 76 self-identified lesbian and bisexual young women (ages 14–21 years). A composite measure of butch/femme identity classified 43% as butch and 51% as femme. Initial comparisons found butch/femme differences in sexual identity (i.e., nearly all butches identified as lesbian, but about half of femmes identified as bisexual), suggesting the need to examine this confound. Comparisons of lesbian butches, lesbian femmes, and bisexual femmes found that lesbian butches and femmes generally did not differ on sexual identity formation, but they differed from bisexual femmes. Lesbian butches and femmes had sexual behaviors and a cognitive sexual orientation that were more centered on women than those of bisexual femmes. With respect to sexual identity integration, lesbian butches were involved in more gay social activities, were more comfortable with others knowing about their homosexuality, and were more certain, comfortable, and accepting of their sexual identity than were bisexual femmes. Fewer differences were found between lesbian femmes and bisexual femmes or between lesbian butches and lesbian femmes. The findings suggest that sexual identity formation does not differ between butch or femme women, but differences are linked to sexual identity as lesbian or bisexual. Further, the findings that lesbian femmes sometimes differed from lesbian butches and at other times from bisexual femmes on sexual identity integration suggest that neither sexual identity nor butch/femme alone may explain sexual identity integration. Research examining the intersection between sexual identity and butch/ femme is needed.
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One of the hallmarks of sex education traditionally has been its Cartesian endorsement of mind/body dualism; we have preferred to equate ‘self’ as synonymous with ‘mind’, and have invested heavily in believing in the valence of rationality‐based sexualities education. We generally do not consider the way ‘self’ negotiates, interprets and relates to sexual knowledge in all of our complexity, including our messy, embodied and emotional lives. In this paper I address what I think are several much‐needed conversations for a holistic pedagogy of sexualities to incorporate, including the falseness of the mind/body split, reconsidering what counts as sexual knowledge, the role of the performative in communicating our sexual knowing, and the importance of considering affect in learning about sexualities. The second part of the paper examines pedagogical considerations currently absent in dialogues of sexualities education, such as incorporating transformational learning strategies in teaching sexualities, and what it means to educate toward being a sexual citizen. Finally, I will outline how discussions of epistephenomenology (our relationship to and how we experience knowledge) can contribute to moving toward a vision of a critical, cultural sexualities education.