Book Review: Girls’ identities and experiences of oppression in schools: Resilience, resistance, and transformation

The Tragedy of Heterosexuality is thought-provoking, as author Jane Ward grapples with the harms of heteronormative practices. Despite clear evidence showing happiness and joy among members of the queer community (p. 5), Ward acknowledges the widely accepted narrative that queerness is “non-ideal.” Yet, Ward pushes back and argues that it is those who conform to straight culture that are the ones most harmed by heteronormativity. Although some may deem this claim controversial, Ward is intentional not to blame the individual but rather the collective norms that reinforce heteronormative practice and culture. The text is historical and empirical in nature, clearly identifying data and world events that support each claim. In Chapter 2, Ward introduces and explains the term misogyny paradox. This paradox highlights the entanglement of desire and hatred that boys and men often feel toward girls and women. Across racial, cultural, and ethnic identities, this paradox is largely alive, Ward argues (p. 37). The inverse relationship between desire and masculinity is also described, suggesting that as a boy or man expresses positive emotion, their perceived degree of masculinity declines. Even researchers in the early 20th century acknowledged the disgust that men and women seemed to feel toward one another, sparking the rise of the beautification movement (p. 47). The performative nature of heterosexuality is further addressed in Chapter 3, forcing readers to question the normalcy that has been accepted within straight culture. As Ward states, “... heterosexuality works best when men and women learn to say and do things that they don’t actually want to say or do, for the sake of heterosexualityto express interest, gratitude, and connection, whether they feel like it or not” (p. 87). This chapter, entitled “Pickup Artists,” delves into the art of seduction coaching, which holds a primary aim of teaching men how to better understand, treat, and ultimately increase their chances of having sex with women. Much of this investment is rooted in personal gain and how to increase the quantity and quality of sexual partners. In Chapter 4, Ward argues that heterosexuality is meant to be boring. She further suggests that conformity to heteronormative ways of life is rooted in a fear of pushing against this sense of normalcy. In Chapter 5, she offers solutions and even claims that men might label their sexuality as “feminist” and “not straight” (p. 173). Ultimately, Ward believes heterosexuality can (and must be) rediscovered and reclaimed as opposed to be erased. Rather than shaming any group of people, including heterosexual men, Ward challenges and calls upon readers to consider where the true tragedy lies. This book would be an excellent read for students and faculty of women’s and gender studies, as well as laypeople who are interested in gender and sexuality. Rather than shaming any one group for the development of heteronormative culture, Ward calls different perspectives and aims together to inspire others to fight for a more equitable and progressive future for themselves and their loved ones.