virgin

Etymology

The word virgin comes via Old French virgine from the root form of Latin virgo, genitive virginis, meaning literally "maiden" or "virgin" The words virgino ("female virgin") and virgulo (literally "virgin person" but often used for a male virgin) are hyponyms.

The Latin word likely arose by analogy with a suit of lexemes based on vireo, meaning "to be green, fresh or flourishing", mostly with botanic reference—in particular, virga meaning "strip of wood".

The first known use of virgin in English is found in a Middle English manuscript held at Trinity College, Cambridge of about 1200:

Ðar haueð ... martirs, and confessors, and uirgines maked faier bode inne to women.

In this, and many later contexts, the reference is specifically Christian, alluding to members of the Ordo Virginum (Order of Virgins), which applies to the consecrated virgins known to have existed since the early church from the writings of the Church Fathers.

By about 1300, the word was expanded to apply also to Mary, the mother of Jesus, hence to sexual virginity explicitly:

Conceiud o þe hali gast, born o þe virgine marie.

Further expansion of the word to include virtuous (or naïve) young women, irrespective of religious connection, occurred over about another century, until by about 1400 it was found:

Voide & vacand of vices as virgyns it ware.

In modern English, virgin is not restricted to youth or females; older women can be virgins (the Virgin Queen), men can be virgins, and potential initiates into many fields can be colloquially termed virgins—for example, a skydiving "virgin". In the latter usage, virgin means uninitiated, as in the much older virgin knight. "Virgin" is also used as an adjective in terms like virgin field.

Culture

Concept

The concept of virginity has significance only in a particular social, cultural or moral context. According to Hanne Blank, "virginity reflects no known biological imperative and grants no demonstrable evolutionary advantage."

Medieval bestiaries stated that the only way to capture or tame a unicorn was by way of using a virgin as a lure, due to her implied purity. The topic is popular in Renaissance paintings.

Although virginity has historically been correlated with purity and worth, many feminist scholars believe that virginity itself is a myth. They argue that no standardized medical definition of virginity exists, that there is no scientifically verifiable proof of virginity loss, and that sexual intercourse results in no change in personality. Jessica Valenti, feminist writer and author of The Purity Myth, reasons that the concept of virginity is also dubious because of the many individual definitions of virginity loss, and that valuing virginity has placed a woman's morality "between her legs." She critiques the notion that sexual activity has any influence on morality or ethics.

The urge of wanting one's spouse or partner to have never engaged in sexual activities is called a virgin complex. A person may also have a virgin complex directed towards oneself.

Definitions of virginity loss

There are varying understandings as to which types of sexual activities result in loss of virginity. The traditional view is that virginity is only lost through vaginal penetration by the penis, consensual or non-consensual, and that acts of oral sex, anal sex, manual sex or other forms of non-penetrative sex do not result in loss of virginity. A person who engages in such acts without having engaged in vaginal intercourse is often regarded among heterosexuals and researchers as "technically a virgin". By contrast, gay or lesbian individuals often describe such acts as resulting in loss of virginity. Some gay males regard penile-anal penetration as resulting in loss of virginity, but not fellatio, handjobs or other types of non-penetrative sex, while lesbians may regard cunnilingus or fingering as virginity loss. Some lesbians who debate the traditional definition consider whether or not non-penile forms of vaginal penetration constitute virginity loss, while other gay men and lesbians assert that the term virginity is meaningless to them because of the prevalence of the traditional definition.

Whether a person can lose their virginity through rape is also subject to debate, with the belief that virginity can only be lost through consensual sex being prevalent in some studies. In a study by researcher and author Laura M. Carpenter, many men and women discussed how they felt virginity could not be taken through rape.

Carpenter states that despite perceptions of what determines virginity loss being as varied among gay men and lesbians as they are among heterosexuals, and in some cases more varied among the former, that the matter has been described to her as people viewing sexual acts relating to virginity loss as "acts that correspond to your sexual orientation," which suggests the following: "So if you're a gay male, you're supposed to have anal sex because that's what gay men do. And if you're a gay woman, then you're supposed to have oral sex, because that's what gay women do. And so those become, like markers, for when virginity is lost."

The concept of "technical virginity" or sexual abstinence through oral sex is popular among teenagers. For example, oral sex is common among adolescent girls who fellate their boyfriends not only to preserve their virginity, but also to create and maintain intimacy or to avoid pregnancy. In a 1999 study published in JAMA (the Journal of the American Medical Association), the definition of "sex" was examined based on a 1991 random sample of 599 college students from 29 US states; it found that 60% said oral-genital contact (like fellatio, cunnilingus) did not constitute having sex. Stephanie Sanders of the Kinsey Institute, co-author of the study, stated, "That's the 'technical virginity' thing that's going on." She and other researchers titled their findings "Would You Say You 'Had Sex' If ...?". By contrast, in a study released in 2008 by the Guttmacher Institute, author of the findings Laura Lindberg stated that there "is a widespread belief that teens engage in nonvaginal forms of sex, especially oral sex, as a way to be sexually active while still claiming that technically, they are virgins", but that her study drew the conclusion that "research shows that this supposed substitution of oral sex for vaginal sex is largely a myth".

Early loss of virginity

Early loss of virginity has been shown to be linked to factors such as level of education, independence, biological factors like age and gender, and social factors such as parental supervision or religious affiliation, with the most common being sociodemographic variables. Along with this, sexual abuse has also been shown to have a link to later risky sexual behaviors and a younger age of voluntary sexual intercourse. Sexual initiation at an earlier age has been associated with reduced frequency of condom use, less satisfaction and more frequency of non-autonomous reasons for that first sexual encounter. Adverse effects for losing virginity at an early age include lower chance of economic stability, lower level of education, social isolation, marital disruption and greater medical consequences. These medical consequences consist of an increase in STDs, cervical cancer, pelvic inflammatory disease, fertility and unwanted pregnancies.

Female virginity

The first act of sexual intercourse by a female is commonly considered within many cultures to be an important personal milestone. Its significance is reflected in expressions such as "saving oneself", "losing one's virginity," "taking someone's virginity" and sometimes as "deflowering". The occasion is at times seen as the end of innocence, integrity, or purity, and the sexualization of the individual.

Traditionally, there was a cultural expectation that a female would not engage in premarital sex and would come to her wedding a virgin and that she would "give up" her virginity to her new husband in the act of consummation of the marriage. Feminine sexual practices have revolved around the idea of females waiting to have sex until they are married.

Some females who have been previously sexually active (or their hymen has been otherwise damaged) may undergo a surgical procedure, called hymenorrhaphy or hymenoplasty, to repair or replace her hymen, and cause vaginal bleeding on the next intercourse as proof of virginity (see below). In some cultures, an unmarried female who is found not to be a virgin, whether by choice or as a result of a rape, can be subject to shame, ostracism or even an honor killing. In those cultures, female virginity is closely interwoven with personal or even family honor, especially those known as shame societies, in which the loss of virginity before marriage is a matter of deep shame. In some parts of Africa, the myth that sex with a virgin can cure HIV/AIDS continues to prevail, leading to girls and women being raped. In other societies, such as many modern-day Western cultures, lack of sexual abstinence before marriage is not as socially stigmatized as it may be in the formerly mentioned cultures. Conversely, Western societies see premarital abstinence as prudish or outdated, while encouraging and sometimes even pressuring virgin individuals into sexual encounters.

Virginity is regarded as a valuable commodity in some cultures. In the past, within most societies a woman's options for marriage were largely dependent upon her status as a virgin. Those women who were not virgins experienced a dramatic decrease in opportunities for a socially advantageous marriage, and in some instances the premarital loss of virginity eliminated their chances of marriage entirely. Modern virginity auctions, like that of Natalie Dylan, are discussed in the 2013 documentary How to Lose Your Virginity.

Male virginity

Historically, and in modern times, female virginity has been regarded as more significant than male virginity; the perception that sexual prowess is fundamental to masculinity has lowered the expectation of male virginity without lowering social status. For example, in Mataram, Indonesia, where around 80% of the population are Muslims, unmarried women who are not virgins may be subject to name-calling, shunning, or family shame, while unmarried men who have lost their virginities are not, though premarital sex is forbidden in the Quran with regard to both men and women. Among various countries or cultures, males are expected or encouraged to want to engage in sexual activity, and to be more sexually experienced. Not following these standards often leads to teasing and other such ridicule from their male peers. A 2003 study by the Guttmacher Institute showed that in the countries surveyed, most men have experienced sexual intercourse by their 20th birthdays.

Male sexuality is seen as something that is innate and competitive and displays a different set of cultural values and stigmas from female sexuality and virginity. In one study, scholars Wenger and Berger found that male virginity is understood to be real by society, but it has been ignored by sociological studies. Within British and American culture in particular, male virginity has been made an object of embarrassment and ridicule in films such as Summer of '42, American Pie, The Inbetweeners Movie and The 40-Year-Old Virgin, with the male virgin typically being presented as socially inept. Such attitudes have resulted in some men keeping their status as a virgin a secret.

Prevalence of virginity

The prevalence of virginity varies from culture to culture. In cultures which place importance on a female's virginity at marriage, the age at which virginity is lost is in effect determined by the age at which marriages would normally take place in those cultures, as well as the minimum marriage age set by the laws of the country where the marriage takes place.

In a cross-cultural study, At what age do women and men have their first sexual intercourse? (2003), Michael Bozon of the French Institut national d'études démographiques found that contemporary cultures fall into three broad categories. In the first group, the data indicated families arranging marriage for daughters as close to puberty as possible with significantly older men. Age of men at sexual initiation in these societies is at later ages than that of women, but is often extra-marital. This group included sub-Saharan Africa (the study listed Mali, Senegal and Ethiopia). The study considered the Indian subcontinent to also fall into this group, although data was only available from Nepal.

In the second group, the data indicated families encouraged daughters to delay marriage, and to abstain from sexual activity before that time. However, sons are encouraged to gain experience with older women or prostitutes before marriage. Age of men at sexual initiation in these societies is at lower ages than that of women. This group includes Latin cultures, both from southern Europe (Portugal, Greece and Romania are noted) and from Latin America (Brazil, Chile, and the Dominican Republic). The study considered many Asian societies to also fall into this group, although matching data was only available from Thailand.

In the third group, age of men and women at sexual initiation was more closely matched. There were two sub-groups, however. In non-Latin, Catholic countries (Poland and Lithuania are mentioned), age at sexual initiation was higher, suggesting later marriage and reciprocal valuing of male and female virginity. The same pattern of late marriage and reciprocal valuing of virginity was reflected in Singapore and Sri Lanka. The study considered China and Vietnam to also fall into this group, although data were not available.

Finally, in northern and eastern European countries, age at sexual initiation was lower, with both men and women involved in sexual activity before any union formation. The study listed Switzerland, Germany and the Czech Republic as members of this group.

Social psychology

Some cultural anthropologists argue that romantic love and sexual jealousy are universal features of human relationships. Social values related to virginity reflect both sexual jealousy and ideals of romantic love, and appear to be deeply embedded in human nature.

Psychology explores the connection between thought and behavior. Seeking understanding of social (or anti-social) behaviors includes sexual behavior. Joan Kahn and Kathryn London studied U.S. women married between 1965 and 1985 to see if virginity at marriage influenced risk of divorce. In this study, women who were virgins at the time of marriage were shown to have less marital upset. It was shown that when observable characteristics were controlled, women who were non-virgins at the time of marriage had a higher risk for divorce. However, it was also shown that the link between premarital sex and the risk of divorce were attributed to prior unobserved differences, such as deviating from norms.

A study conducted by Smith and Schaffer found that someone's first sexual experience has been linked to their sexual performance for years to come. Participants whose first intercourse was pleasant showed more satisfaction in their current sex lives. A different study showed that when compared with virgins, nonvirgins have been shown to have higher levels of independence, less desire for achievement, more criticism from society and a greater level of deviance.

Ethics

Social norms and legal implications

Human sexual activity, like many other kinds of activity engaged in by humans, is generally influenced by social rules that are culturally specific and vary widely. These social rules are referred to as sexual morality (what can and can not be done by society's rules) and sexual norms (what is and is not expected). There are a number of groups within societies promoting their views of sexual morality in a variety of ways, including through sex education, religious teachings, seeking commitments or virginity pledges, and other means.

Most countries have laws which set a minimum marriage age, with the most common age being 18 years, reduced to 16 in "special circumstances", typically when the female partner is pregnant, but the actual age at first marriage can be considerably higher. Laws also prescribe the minimum age at which a person is permitted to engage in sex, commonly called the age of consent. Social (and legal) attitudes toward the appropriate age of consent have drifted upwards in modern times. For example, while ages from 10 to 13 were typically acceptable in Western countries during the mid-19th century, the end of the 19th century and the beginning of the 20th century were marked by changing attitudes resulting in raising the ages of consent to ages generally ranging from 16 to 18. Today, the age of consent varies from 12 years (or onset of puberty) to 21, but 16 is the most common age of consent, though some jurisdictions also have a "close-in-age" exception or "Romeo and Juliet law", allowing two adolescents (as young as 12 years of age) to have sex with each other provided their ages are not more than a specified number of years apart (typically no more than a 2 to 3 years age difference, depending on the jurisdiction). Some countries outlaw any sex outside marriage entirely.

Historically, and still in many countries and jurisdictions today, a female's sexual experience is sometimes considered a relevant factor in the prosecution of a perpetrator of rape. Also, historically, a man who "took" a female's virginity could be forced to marry her. In addition, children born as a result of premarital sex were subject to various legal and social disabilities such as being considered illegitimate and thus barred from inheriting from the putative father's estate, from bearing the father's surname or title, and support from the putative father. Many of these legal disabilities on children born from extramarital relationships have been abolished by law in most Western countries, though social ostracism may still apply.

Religious views

All major religions have moral codes covering issues of sexuality, morality, and ethics. Though these moral codes do not address issues of sexuality directly, they seek to regulate the situations which can give rise to sexual interest and to influence people's sexual activities and practices. However, the impact of religious teaching has at times been limited. For example, though most religions disapprove of premarital sexual relations, it has always been widely practiced. Nevertheless, these religious codes have always had a strong influence on peoples' attitudes to sexual issues.

Virginity was often considered a virtue denoting purity and physical self-restraint and is an important characteristic in Greek mythology.

In ancient Greek literature such as the Homeric Hymns, there are references to the Parthenon goddesses Artemis, Athena, and Hestia proclaiming pledges to eternal virginity (Greek: παρθενία). However, it has been argued a maiden's state of parthenia (Greek: παρθένος), as invoked by these deities, carries a slightly different meaning from what is normally understood as virginity in modern western religions.[15] Rather, parthenia focused more on marriageability and abstract concepts without strict physical requirements which would be adversely affected, but not entirely relinquished, by pre-marital sexual intercourse. For these reasons, other goddesses not eternally committed to parthenia within the Homeric Hymns are able to renew theirs through ritual (such as Hera) or choose an appearance which implies the possession of it (such as Aphrodite). Although accounts vary, the goddess of witchcraft known as Hecate has been portrayed as a virgin as well.

In Roman times, the Vestal Virgins were the highly respected, strictly celibate (although not necessarily virginal) priestesses of Vesta, and keepers of the sacred fire of Vesta. The Vestals were committed to the priesthood before puberty (when 6–10 years old) and sworn to celibacy for a period of 30 years. The chastity of the Vestals was considered to have a direct bearing on the health of the Roman state. Allowing the sacred fire of Vesta to die out, suggesting that the goddess had withdrawn her protection from the city, was a serious offence and was punishable by scourging. Because a Vestal's chastity was thought to be directly correlated to the sacred burning of the fire, if the fire were extinguished it might be assumed that a Vestal had been unchaste. The penalty for a Vestal Virgin found to have had sexual relations while in office was being buried alive.