My asexuality, aromanticism and not parenthood

25 abril 2017

Esta entrada es una colaboración para el carnaval de blogs, que este mes trata sobre asexualidad, aromanticismo y paternidad. Escribo en inglés porque es el idioma de este carnaval.

By the end of the previous month, a Spanish newspaper published the article La generación sin hijos [The generation without children] about how the so-called millennials have it so difficult for starting a family that many of them are choosing not to have children. The author of the article criticizes the older generations (as expected from a young author) and the inertia. The comments on the article became an intergenerational war with more explicit charges. I, being younger than the author, sympathize with her points. I think it’s true that my generation is much more open to making compatible family and work, so the responsibility of the current incompatibility is on the roof of the previous generations. If in their generation the “solution” was a stay-at-home mother but the current price of housing makes this “solution” a luxury, we need other solutions, and as having children is a choice, a “solution” is not to start a family. I think this is a responsible solution at an individual level, but intergenerationally it may cause problems whose solution would require a deep restructuring of society. But, again, the responsibility is on the roof of those who made young people opt out of parenthood.

From my opinions in the previous paragraph, one can guess I agree with all her points, but there is one that is alien to me. Both people interviewed in the article are open to parenthood if it were possible for them. I understand that its was necessary for her point, and even they may be the majority in our generation, but I feel very disconnected from their desires of starting a family, even if the conditions were favorable. The question is now the relation of this with my asexuality and aromanticism.

I feel this disaffection with parenthood is as ingrained in my personality as asexuality and aromanticism, but I feel the three independent, though aligned and helping each other. My asexuality and aromanticism are matched in such a way that my celibate singlehood satisfies both. My asexuality and celibacy help my desire not to procreate by avoiding unplanned pregnancies. My aromanticism and singlehood prevent a hypothetical girlfriend wanting to have children with me. Conversely, my disaffection with paternity helps my aromanticism by not needing a mother for my children. If I were sex averse, I would also thank for not having the need to have sex in order to reproduce, but it’s not my case.

As I told in My experience with asexuality, marriage and Christian religion, when I was a child, I saw marriage and children as unavoidable and irresistible experiences of adulthood, but then I realized that both are choices. Moreover, they are independent choices, though the decision depends on two people. In this point, I’m glad that society has been so clumsy in promoting them, just expecting that the “natural” drive to pair off would lead to marriage and children. Though most people are driven to pair off, marriage has lost its privileges (e.g. being the only way to have legitimate children) and can result even disadvantageous for both partners, so it’s a natural consequence that more and more couples choose not to marry. The prejudices of the previous generations about marriage fade out, and the older a relative, the less important their opinion on marriage. If there is a societal pressure to pair off, I’m immune to it, and the pressure to marry only works for couples, as far as I can observe, so I’m doubly immune to it.

Having children is a horse of a different color. Though young people is avoiding or delaying marriage, many are living like a married couple, just without the papers. But having children is not an administrative formality, except the case of adoption. Though family is a social construct, having children is a biological fact. Even unplanned pregnancies exist. But modern contraception, much more effective than in the past, makes that the drive to have heterosexual intercourse doesn’t grant the children anymore. Nowadays having children is mostly, as it should be, a deliberate decision. Again, as I’m permanently single, I don’t feel any pressure to have children. I don’t know if it doesn’t exist, if it exists but it doesn’t operate on singles, or if I’m just lucky with my family.

Though its steps change, the relationship escalator remains. For instance, marriage is no longer a step before cohabiting or having children, but the idea that a relationship must progress by taking certain steps is too ingrained in society. Has marriage become optional or was it just delayed in the series of steps? And having children? It’s blurry which step is before, since some couples get married before having children while some others get married after. Maybe we’re still in a transition between two models of the escalator.

The step of having children in the relationship escalator is one of the possible directions of the link between the two societal pressures: to get a spouse-like partner and to have children. The other direction is pressuring to get a partner in order to have children, or to give grandchildren to your parents, or to give children to your community. Fortunately, we no longer live in a society where children were a duty. We don’t live a transition period, but the change is accomplished. I don’t know for women, since our sexist society still puts different expectations on each sex, but I haven’t felt any pressure to mate in order to procreate. So, if this link exists, it has had no effect on me.

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My experience with asexuality, marriage and Christian religion

26 octubre 2014

Esta entrada es una colaboración para el carnaval de blogs, que este mes trata sobre asexualidad y religión. Escribo en inglés porque es el idioma de este carnaval.

I am not religious nowadays, but I was raised Roman Catholic, which is the traditional religion in Spain. I am asexual aromantic, and singlehood is my natural state, though I lacked unmarried role models in my childhood, except in the Church. So religion was for me the proof that marriage is a choice, and not something unavoidable and irresistible everyone experiences when grown up. It is therefore understandable that I considered becoming a priest when a child. Later I detached myself from the Church because of the hypocrisy of its people, who make prophetic the words of Matthew 23 that Jesus addressed to the Pharisees.

Fortunately, when I left the sheepfold, I already knew that marriage is a choice, but I still had to bear the societal pressure to match, maybe tempered by the Catholic tradition. I don’t know from experience what happens in Protestant societies, but from what I read in the asexual blogosphere, the pressure to marry is stronger there, probably because they lack unmarried role models. But I think that, though the priestly celibacy is questionable, the Catholic doctrine of celibacy is righter than the Protestant one. The latter, who allegedly follow the sola scriptura policy, are forgetting the doctrine of Saint Paul’s first epistle to the Corinthians, who clearly states the following.

Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. […] But I speak this by permission, and not of commandment. For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. I say therefore to the unmarried and widows, it is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn. — 1 Corinthians 7:1-2,6-9

I had to remind this passage a few times in AVEN because the Protestants ignore these verses. I shall assume bona fide they did for ignorance, but I feel tempted to think that they are teaching as God’s commandment what is plainly human tradition, as Jesus himself condemned.

Another biblical passage that I had to quote in AVEN, though less clear than the Pauline excerpt above, is the so-called verse of the eunuchs. I know there is controversy because of the exact meaning(s) of the word “eunuch” in the verse, with the Christian gay groups preaching it refers to homosexuals, but I shall not enter here the discussion. I will only notice that “eunuch” did not mean exclusively “castrated”, as the Justinian compilation proves, but I may blog about this in another occasion. The verse, in context, is the following.

And I say unto you, Whosoever shall put away his wife, except it be for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery. His disciples say unto him, If the case of the man be so with his wife, it is not good to marry. But he said unto them, All men cannot receive this saying, save they to whom it is given. For there are some eunuchs, which were so born from their mother’s womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it. — Matthew 19:9-12

Jesus is clearly speaking of marriage in this passage, clearly claiming that marriage is not for everybody. The verse of the eunuchs is an (obscure) explanation of this statement. This “marriage is not for everybody” thing is something that the Protestants are forgetting again. So I’m glad I had been raised in Roman Catholicism rather than in Protestantism because of its acceptance of unmarried life.