Manhood in the Making by David Gilmor

To understand the diversity of gender roles in the world, one must understand all of the cultures behind their construction. Yet, however vast the differences between cultures may be, gender roles seem to be defined fairly similarly across cultures. In most societies, women do work conducive to child care such as gathering food and raising cattle. These activities allow mothers to stay close to the home and care for their children. Therefore, men perform the work that requires distance from the home and physical strength. Just as women were biologically constructed for birth, men are biologically constructed for harder labor. This is why the distribution of labor in this manor is very natural. However, all societies do not place the same value on each gender's duties. This is the point at which gender becomes socially constructed.

In the book Manhood in the Making, David Gilmore explores how societies across the world define manhood. Specifically, he looks at manhood initiation rites as the basis for how manhood is constructed because the tests boys must endure in order to become men are reflections of what the society values as "manly". To find answers, Gilmore looks to examples of cultures from around the world and their views on what manhood should be. Gilmore attempts to explain to the reader that however diverse these societies may be in their rites of passage, they all construct manhood similarly.

All cultures Gilmore investigates require three basic things from men; procreate, protect, and provide. There are exceptions to the rule like anything, but generally these three elements hold cross-culturally. These are the essential elements that "make" a man, and therefore can be seen in the tests given during male initiation. First, the Mehinaku of South America exhibit their ability to procreate through their insatiable appetite for sex. Next, they prove their "manliness" through wrestling, signaling that if the occasion were to arise, they could protect themselves and their village. Finally, they display their ability to provide through hunting.

After one has finished the book they may be left with the question of why the passage into womanhood is not as valued as the passage into manhood. Gilmore explores this subject at some length and provides some very good reasons for this dichotomy. Among these explanations are upbringing, biology, and societal control.

First, in struggle between "nature" vs. "nurture", social scientists prefer "nurture". Therefore, from Gilmore's point of view, one's upbringing greatly affects the social aspect of one's being. In most societies, both girls and boys are raised by their mothers. In turn, boys constantly witness their mother's role and not the role they will take on in the future. Gilmore cites that, "...the boy child encounters special problems in the crucible of the separation-individuation stage that impede further progression toward independent selfhood..." (Gilmore, 27) At some point the boy must be distanced from his mother in order to prepare him for manhood. However, girls remain with the mother, learning her duties in society (Gilmore, 152). Consequently, since girls are taught what it is to be a woman their whole lives, the line between being a girl and a woman is blurry and the beginning of womanhood becomes harder to identify.

Secondly, although the line that defines womanhood is hazy, it can be termed through biology. While men's biological transition into manhood isn't apparent, women's is (Gilmore, 106). Men get taller and their voices change, but women's changes are much more apparent. Gilmore points out that biologically, womanhood begins with menarche (Gilmore, 65). Menarche signals when a girl is ready to bear children and therefore, she transitions into womanhood in terms of physical characteristics. Now she is ready to do women's work and marry. It is because this line in a woman's biological life is so defined, that men feel the need to create a complimentary line in the life of boys. In turn, men receive greater recognition for their rites because they must "earn" manhood, while it simply happens to women through menarche.

Finally, it is this belief that manhood is "earned" that devalues womanhood. This contributes to the control of men over women in many societies (Gilmore, 221). Although hunting only contributes a small amount to the total food supply, it is valued more because it is seen as harder work than gathering because of the simple fact that it requires skill and diligence. In turn, hunting is linked with men, and then men become valued by association. The same scenario applies to protection. It is essential for a society to have protection. Men provide that protection, receive respect for defending, and are therefore valued more by the society. One thing to take into account is the fact that aggression and strength are male traits that most women do not have. As a result, men, by default, acquire high esteem tasks and receive praise for these tasks. Gilmore explains, "...As a social icon, femininity seems to be judged differently...An authentic femininity rarely involves tests or proofs of action..." (Gilmore, 11-12) In turn, it is easier for men to dominate women and create the idea throughout society that womanhood is not as difficult as manhood because it does not require the "hard work", aggression, or strength.

Of course, there are exceptions to all of these examples in societies around the world. For example, the Tahitians place very little emphasis on manhood; so little that they do not have personal pronouns defined by gender. But in most societies across the world, manhood is very significant and cherished. Therefore, the rite of passage into manhood must be a trial not to be taken lightly. Gilmore creates an excellent explanation of manhood's general construction yet still leaves many questions unanswered so one can explore on their own this complex issue.