empowered girl. In other words, girls can choose not to have sex; have sex but be shamed for it because it’s too much, or the wrong kind, or because it harms them; or have sex because they are trying to claim it as their own choice.
Believe it or not, the virgin was the girl who interested me most. The conviction behind her virginity drove her to tell fellow teen girls to retain their virginity. She was 100 percent sure that she was right. And she had proof! Most everyone in the audience lauded her. Her mother was so proud. Sex education—funded by abstinence-only programs—supported her. In fact those programs sent her to talk at other schools. The churches let her know she was doing the right thing. She was a good girl.
The virgin owns a mythic narrative that goes like this: She is more desirable to our culture in every way than the girl who has sex. She is lovable. She is girlfriend and wife material. She is prettier, cleaner, holier, and just all- around better than the girl who has sex. We say that virgins “respect their bodies.” (Although this is a concept that always has seemed misguided: Why does not sharing oneself intimately and physically with a partner mean respecting oneself? Why does respect equal denying one’s own physical pleasures?)
The virgin myth also assumes that girls have a much lower sex drive than boys, that they don’t want sex. It assumes, in fact, that girls are responsible for fending off boys’ out-of-control, aggressive libidos. (You can see how easily this notion leads to the deduction that girls can be responsible for their own rapes: “If you dress in sexy clothes, boys can’t control themselves,” or “If you let a boy kiss you or get sexually excited in any way, you shouldn’t be surprised when he can’t help himself, even as you say ‘no’”).
In this way, virgins are assigned a false strength. The virgin teen who was to be on television with me, as well as girls holding the title of Miss Teen America and other spokespeople for abstinence, often comment on how they believe they are stronger than those girls who “give in” to their sexual urges or need for attention. In other words, a girl’s strength comes from doing nothing, as opposed to from actually
Most important, though, the virgin myth emphasizes the idea that a girl is only worth as much as she’s able to keep her legs closed. Forget compassion, honesty, integrity, or kindness. As Jessica Valenti notes in
We even throw virgins parties. In the past decade, we’ve seen the growth of “purity balls.” At such events, begun as a Christian response to rising teen pregnancy and STD rates, adolescent girls pledge their virginities to their fathers until they will wed, and fathers vow to protect their daughters’ chastity. There is white cake, exchanged vows, and a first dance, just like at a real wedding. Regardless of the creepiness of twelve- and thirteen-year-old girls having commitment ceremonies with their fathers, the key point is that the balls don’t work. Out of a study of twelve thousand girls, those who had participated in purity balls had the same rate of STDs as those who didn’t pledge their virginity, and 88 percent break their pledges and have premarital sex.{36}
In so many ways, these sorts of ceremonies set girls up for failure. It might be easy for a twelve-year-old girl to say she won’t have sex before marriage, but three years later, she realizes how much she likes boys and sexual experiences. Or as her brain develops further, she begins to think,
This is not to say that a girl choosing to stay a virgin isn’t a perfectly acceptable decision for a teen girl. But so is choosing to have sex. The girls are not to blame here. It’s the abstinence train, the coopting, once again, of a girl’s control over her own sexual choices.
That societal pressure to be abstinent has resulted in issues way more dangerous than a girl choosing to have sex: the pressure to exclude information about birth control in sex education and the refusal to supply condoms to sexually active teens. When girls don’t know enough about how to keep themselves safe, when they don’t have easy access to the very things that make them safe, then we’re complicit in the fact that they are unprotected from STDs and pregnancy. If we, the adults, are responsible for our teens’ physical safety, then we are failing them in this way.
Equally important, the abstinence train has denied us this discussion around teenage girls and sex, and it has indirectly contributed to why many girls—the loose girls—use sex as a means of self-harm. When we tell girls sex and sexual feelings are bad, when we tell them
THE SLUT
When Julia was twelve, her parents divorced and her mother moved them to a small town in another state so that her father would have no access to them. In her old school, Julia had a group of friends. But Julia didn’t know anyone at the new school, where the kids had been classmates since preschool. During the days, she walked through the halls, clutching her books to her chest, her head down. She had never thought before about her weight—she was just a little heavy—because she and her old friends hadn’t concerned themselves with that. But here, girls called her “fat.” Once, while she was at her locker, a boy from one of the older grades stuck his hand out and touched her breast through her shirt. Just like that. She stopped what she was doing, paralyzed. She couldn’t breathe, the heat from the place he touched spreading across her chest and into her neck and face.
At thirteen, she found a friend: Audrey. And Audrey didn’t care what the other girls thought. She was a year older. They met after school and smoked cigarettes in Audrey’s living room. Audrey’s parents didn’t care. Audrey introduced Julia to beer, too, and sexy clothes, and she introduced her to boys. They went to the movies and came on to the older local boys, boys already out of high school, boys who were eager to take Julia’s large breasts and ass into their hands. She was eager, too. Eager for their attention, for what felt like caring, maybe even like love. Later, when they left, often not even taking her phone number, she felt like garbage, like the nothing she believed she really was. But she went back again and again, chasing that feeling.
It didn’t take long for Julia to be labeled the school “slut.” Every school has one. The slut is so well known that she’s become an archetype—a product of a Jungian collective unconscious—as Emily White noted in her book
The narrative of the slut has been repeated so often that I almost don’t have to note it here. She has sex with lots of boys. She teases lots of boys. She wears sexy clothes. She will do anything boys want her to do. She gives blow jobs, hand jobs, rim jobs. She usually has big breasts. And everyone knows she is a slut. In fact, they are the ones who named her. White noted that when she interviewed girls, this slut myth, the belief in the slut as a real thing, was so powerful, so all-encompassing, that it overwhelmed any of the women’s stories.{38} I had the same experience with the girls I interviewed. They called themselves sluts, “blowjob queens.” They joked about being amazing in bed, how they perfected their techniques.
They joke, but the truth beneath the myth is that these girls hurt. Virgin, slut, or (as we’ll soon see) empowered, all are limited by the outlines of their role, but none is as harmed by her title as the slut, for society heavily and thoroughly ostracizes the slut. Put any celebrity slut’s name into a Google search—Britney Spears,
