It is more than a little ironic that gay marriage has emerged as the era’s defining civil-rights struggle even as marriage itself seems more endangered every day. Americans are waiting longer to marry: according to the U.S. Census Bureau, the median age of first marriage is 28 for men and 26 for women, up from 23 and 20, respectively, in 1950. Rates of cohabitation have risen swiftly and sharply, and more people than ever are living single. Most Americans still marry at some point, but many of those marriages end in divorce. (Although the U.S. divorce rate has declined from its all-time high in the late ’70s and early ’80s, it has remained higher than those of most European countries.) All told, this has created an unstable system of what the UCLA sociologist Suzanne Bianchi calls “partnering and repartnering,” a relentless emotional and domestic churn that sometimes results in people forgoing the institution altogether.
Though people may be waiting to marry, they are not necessarily waiting to have children. The National Center for Family and Marriage Research has produced a startling analysis of data from the Census Bureau and the Centers for Disease Control and Prevention showing that women’s median age when they have their first child is lower than their median age at first marriage. In other words, having children before you marry has become normal. College graduates enjoy relatively stable unions, but for every other group, marriage is collapsing. Among “middle American” women (those with a high-school degree or some college), an astonishing 58 percent of first-time mothers are unmarried. The old Groucho Marx joke—“I don’t care to belong to any club that will have me as a member”—applies a little differently in this context: you might well ask why gays and lesbians want to join an institution that keeps dithering about whether to admit them even as the repo men are coming for the furniture and the fire marshal is about to close down the clubhouse.
Against this backdrop, gay-marriage opponents have argued that allowing same-sex couples to wed will pretty much finish matrimony off. This point was advanced in briefs and oral arguments before the Supreme Court in March, in two major same-sex-marriage cases. One of these is a constitutional challenge to a key section of the Defense of Marriage Act, the 1996 law that defines marriage as a union between a man and a woman, and bars the federal government from recognizing same-sex marriages. The other involves California’s Proposition 8, a same-sex-marriage ban passed by voters in 2008 but overturned by a federal judge in 2010. Appearing before the high court in March, Charles J. Cooper, the lawyer defending the California ban, predicted that same-sex marriage would undermine traditional marriage by eroding “marital norms.”
The belief that gay marriage will harm marriage has roots in both religious beliefs about matrimony and secular conservative concerns about broader shifts in American life. One prominent line of thinking holds that men and women have distinct roles to play in family life; that children need both a mother and a father, preferably biologically related to them; and that a central purpose of marriage is abetting heterosexual procreation. During the Supreme Court arguments over Proposition 8, Justice Elena Kagan asked Cooper whether the essence of his argument against gay marriage was that opposite-sex couples can procreate while same-sex ones cannot. “That’s the essential thrust of our position, yes,” replied Cooper. He also warned that “redefining marriage as a genderless institution could well lead over time to harms to that institution.”
Threaded through this thinking is a related conviction that mothers and fathers should treat their union as “permanent and exclusive,” as the Princeton professor Robert P. George and his co-authors write in the new book What Is Marriage? Man and Woman: A Defense. Marriage, seen this way, is a rigid institution that exists primarily for the rearing of children and that powerfully constrains the behavior of adults (one is tempted to call this the “long slog ’til death” view of marriage), rather than an emotional union entered into for pleasure and companionship between adults. These critics of gay marriage are, quite validly, worried that too many American children are being raised in unstable homes, either by struggling single parents or by a transient succession of live-in adults. They fear that the spread of gay marriage could help finally sever the increasingly tenuous link between children and marriage, confirming that it’s okay for dads, or moms, to be deleted from family life as hedonic fulfillment dictates.
In mounting their defense, advocates of same-sex marriage have argued that gays and lesbians who wish to marry are committed to family well-being; that concern for children’s welfare is a chief reason many do want to marry; that gay people are being discriminated against, as a class, in being denied rights readily available to any heterosexual. And to the charge that same-sex marriage will change marriage, they tend to argue that it will not—that married gays and lesbians will blend seamlessly with the millions of married straight Americans. “The notion that this group can somehow fundamentally change the institution of marriage—I find it difficult to wrap my head around,” says Gary Gates, a demographer with the Williams Institute, a research center affiliated with the UCLA School of Law.
But what if the critics are correct, just not in the way they suppose? What if same-sex marriage does change marriage, but primarily for the better? For one thing, there is reason to think that, rather than making marriage more fragile, the boom of publicity around same-sex weddings could awaken among heterosexuals a new interest in the institution, at least for a time. But the larger change might be this: by providing a new model of how two people can live together equitably, same-sex marriage could help haul matrimony more fully into the 21st century. Although marriage is in many ways fairer and more pleasurable for both men and women than it once was, it hasn’t entirely thrown off old notions and habits. As a result, many men and women enter into it burdened with assumptions and stereotypes that create stress and resentment. Others, confronted with these increasingly anachronistic expectations—expectations at odds with the economic and practical realities of their own lives—don’t enter into it at all.
Same-sex spouses, who cannot divide their labor based on preexisting gender norms, must approach marriage differently than their heterosexual peers. From sex to fighting, from child-rearing to chores, they must hammer out every last detail of domestic life without falling back on assumptions about who will do what. In this regard, they provide an example that can be enlightening to all couples. Critics warn of an institution rendered “genderless.” But if a genderless marriage is a marriage in which the wife is not automatically expected to be responsible for school forms and child care and dinner preparation and birthday parties and midnight feedings and holiday shopping, I think it’s fair to say that many heterosexual women would cry “Bring it on!”
Beyond that, gay marriage can function as a controlled experiment, helping us see which aspects of marital difficulty are truly rooted in gender and which are not. A growing body of social science has begun to compare straight and same-sex couples in an attempt to get at the question of what is female, what is male. Some of the findings are surprising. For instance: we know that heterosexual wives are more likely than husbands to initiate divorce. Social scientists have struggled to explain the discrepancy, variously attributing it to the sexual revolution; to women’s financial independence; to men’s failure to keep modern wives happy. Intriguingly, in Norway and Sweden, where registered partnerships for same-sex couples have been in place for about two decades (full-fledged marriage was introduced several years ago), research has found that lesbians are twice as likely as gay men to split up. If women become dissatisfied even when married to other women, maybe the problem with marriage isn’t men. Maybe women are too particular. Maybe even women don’t know what women want. These are the kinds of things that we will be able to tease out.
In the past few years, as support for same-sex marriage has gained momentum, advocates have been able to shift their strategy away from fighting bans on it (on the books in 38 states as of this writing) and toward orchestrating popular votes in its favor. In 2012, voters in Maine, Maryland, and Washington state passed measures legalizing same-sex marriage, joining the District of Columbia and the six states that had already legalized gay marriage via legislatures or courts. Similar measures are moving forward in four other states. In the coming weeks, the high court is expected to issue its rulings on gay marriage. After oral arguments in the two cases concluded, many Court observers predicted that the part of DOMA in question might well be struck down as a federal intrusion on states’ ability to decide family law, thereby forcing the federal government to recognize the marriages of same-sex couples. As for Prop 8, any number of outcomes seem possible. The Court could decide that the case should not have been heard in the first place, given that the ban isn’t being defended by California state officials but instead by the original supporters of the initiative. Such dismissal on “standing” could have the effect of legalizing same-sex marriage in California. Alternatively, the Court could deliver a narrow ruling (whether upholding or overturning the ban) that does not apply to every state. Among other feasible, if less likely, outcomes: the Court could use Prop 8 to declare all such bans unconstitutional, legalizing gay marriage everywhere.
Whatever happens with the high court, it seems likely that gay marriage will continue its spread through the land. So what happens, then, to the institution of marriage? The impact is likely to be felt near and far, both fleetingly and more permanently, in ways confounding to partisans on both sides.
RULES FOR A MORE PERFECT UNION
Not all is broken within modern marriage, of course. On the contrary: the institution is far more flexible and forgiving than it used to be. In the wake of women’s large-scale entry into the workplace, men are less likely than they once were to be saddled with being a family’s sole breadwinner, and can carve out a life that includes the close companionship of their children. Meanwhile, women are less likely to be saddled with the sole responsibility for child care and housework, and can envision a life beyond the stove top and laundry basket.
And yet for many couples, as Bianchi, the UCLA sociologist, has pointed out, the modern ideal of egalitarianism has proved “quite difficult to realize.” Though men are carrying more of a domestic workload than in the past, women still bear the brunt of the second shift. Among couples with children, when both spouses work full-time, women do 32 hours a week of housework, child care, shopping, and other family-related services, compared with the 21 hours men put in. Men do more paid work—45 hours, compared with 39 for women—but still have more free time: 31 hours, compared with 25 for women. Betsey Stevenson and Justin Wolfers, economists and professors of public policy at the University of Michigan, have shown that happiness rates among women have dropped even as women have acquired more life options. One possible cause is the lingering inequity in male-female marriage: women’s at-home workload can become so burdensome that wives opt out of the paid workforce—or sit at the office making mental lists of the chores they do versus the chores their husbands do, and bang their heads on their desks in despair.
Not that everything is easy for fathers in dual-earner couples, who now feel afflicted by work-life conflict in even greater numbers than their wives (60 percent of men in such couples say they experience this conflict, versus 47 percent of women, according to a 2008 study by the Families and Work Institute). And men face a set of unfair expectations all their own: the Pew Research Center found in 2010 that 67 percent of Americans still believe it’s “very important” that a man be ready to support a family before getting married, while only 33 percent believe the same about women.
This burden, exacerbated by the economic realities facing many men today, has undoubtedly contributed to marriage’s recent decline. As our economy has transitioned away from manufacturing and industry, men with a high-school education can no longer expect the steady, well-paying union jobs that formerly enabled many to support their families. Outdated assumptions that men should bring something to the table, and that this something should be money, don’t help. Surveying their prospects, many working-class mothers reject marriage altogether, perhaps reasoning that they can support a child, but don’t want a dependent husband.
It’s not that people don’t want to marry. Most never-married Americans say they still aspire to marriage, but many of them see it as something grand and out of reach. Getting married is no longer something you do when you are young and foolish and starting out; prosperity is not something spouses build together. Rather, marriage has become a “marker of prestige,” as the sociologist Andrew Cherlin puts it—a capstone of a successful life, rather than its cornerstone. But while many couples have concluded that they are not ready for marriage, they have things backwards. It’s not that they aren’t ready for marriage; it’s that marriage isn’t ready for the realities of 21st-century life. Particularly for less affluent, less educated Americans, changing economic and gender realities have dismantled the old institution, without constructing any sort of replacement.
As we attempt to come up with a more functional model, research on same-sex unions can provide what Gary Gates of the Williams Institute calls an “important counterfactual.” Although gays and lesbians cannot solve all that ails marriage, they seem to be working certain things out in ways straight couples might do well to emulate, chief among them a back-to-the-drawing-board approach to divvying up marital duties. A growing body of scholarship on household division of labor shows that in many ways, same-sex couples do it better.
This scholarship got its start in the late 1960s, with a brilliant insight by the sociologist Pepper Schwartz, then a doctoral candidate at Yale. Against a backdrop of cultural upheaval—including changes at the university, which had just begun to admit female undergraduates—gender was, Schwartz says, “all we thought about.” Like many of her peers, she was keen to figure out what women were and what men were: which traits were biological and which social, and where there might be potential for transformational change. “It occurred to me,” she says, that “a naturally occurring experiment” could shed light on these issues. Actually, two experiments: the rise of unmarried heterosexual cohabitation, and the growing visibility of gay and lesbian couples. If she surveyed people in three kinds of relationships—married; straight and cohabiting; and gay and cohabiting—and all showed similarity on some measures, maybe this would say something about both men and women. If the findings didn’t line up, maybe this would say something about marriage.
After taking a teaching position at the University of Washington (where she remains a faculty member), Schwartz teamed up with a gay colleague, the late Philip Blumstein, to conduct just such a survey, zeroing in on the greater San Francisco, New York City, and Seattle metropolitan areas. It was a huge effort. Unmarried cohabiting couples were not yet easy to find, and gays and lesbians were so leery of being outed that when Schwartz asked a woman who belonged to a lesbian bridge group whether she could interview the other players about their relationships, the woman said, “We don’t even talk about it ourselves.” Schwartz and Blumstein collected responses to 12,000 questionnaires and conducted hundreds of interviews; at one point, they had 20 graduate students helping tabulate data. The project took about a decade, and resulted in a groundbreaking piece of sociology, the book American Couples: Money, Work, Sex.
What Schwartz and Blumstein found is that gay and lesbian couples were fairer in their dealings with one another than straight couples, both in intent and in practice. The lesbians in the study were almost painfully egalitarian—in some cases putting money in jars and splitting everything down to the penny in a way, Schwartz says, that “would have driven me crazy.” Many unmarried heterosexual cohabitators were also careful about divvying things up, but lesbian couples seemed to take the practice to extremes: “It was almost like ‘my kitty, your litter.’ ” Gay men, like lesbians, were more likely than straight couples to share cooking and chores. Many had been in heterosexual marriages, and when asked whether they had helped their wives with the housework in those prior unions, they usually said they had not. “You can imagine,” Schwartz says, “how irritating I found this.”
There were still some inequities: in all couples, the person with the higher income had more authority and decision-making power. This was least true for lesbians; truer for heterosexuals; and most true for gay men. Somehow, putting two men together seemed to intensify the sense that “money talks,” as Schwartz and Blumstein put it. They could not hope to determine whether this tendency was innate or social—were men naturally inclined to equate resources with power, or had our culture ingrained that idea in them?—but one way or another, the finding suggested that money was a way men competed with other men, and not just a way for husbands to compete with their wives. Among lesbians, the contested terrain lay elsewhere: for instance, interacting more with the children could be, Schwartz says, a “power move.”
Lesbians also tended to discuss things endlessly, achieving a degree of closeness unmatched by the other types of couples. Schwartz wondered whether this might account for another finding: over time, sex in lesbian relationships dwindled—a state of affairs she has described as “lesbian bed death.” (The coinage ended up on Schwartz’s Wikipedia page, to her exasperation: “There are other things that I wish I were famous around.”) She posits that lesbians may have had so much intimacy already that they didn’t need sex to get it; by contrast, heterosexual women, whose spouses were less likely to be chatty, found that “sex is a highway to intimacy.” As for men, she eventually concluded that whether they were straight or gay, they approached sex as they might a sandwich: good, bad, or mediocre, they were likely to grab it.
RULE 1: Negotiate in advance who will empty the trash and who will clean the bathroom.
Other studies have since confirmed Schwartz and Blumstein’s findings that same-sex couples are more egalitarian. In 2000, when Vermont became the first state to legalize same-sex civil unions, the psychologist Esther Rothblum saw an opportunity to explore how duties get sorted among a broad swath of the same-sex population. Rothblum, now at San Diego State University, is herself a lesbian and had long been interested in the relationships and mental health of lesbians. She also wanted to see how legal recognition affected couples.
As people from around the country flocked to Vermont to apply for civil-union licenses, Rothblum and two colleagues got their names and addresses from public records and asked them to complete a questionnaire. Then, they asked each of the civil-union couples to suggest friends in same-sex couples who were not in civil unions, and to identify a heterosexual sibling who was married, and wrote those people asking them to participate. This approach helped control for factors like background and upbringing among the subjects. The researchers asked people to rate, on a scale of one to nine, which partner was more likely to do the dishes, repair things around the house, buy groceries. They asked who was more likely to deal with the landlord, punish the children, call the plumber, drive the kids to appointments, give spontaneous hugs, pay compliments. They also asked who was more likely to appreciate the other person’s point of view during an argument.
They found that, even in the new millennium, married heterosexual couples were very likely to divide duties along old-fashioned gender lines. Straight women were more likely than lesbians to report that their partner paid the mortgage or the rent and the utility bills, and bought groceries, household appliances, even the women’s clothing. These wives were also more likely to say they did the bulk of the cooking, vacuuming, dishes, and laundry. Compared with their husbands, they were far, far more likely to clean the bathroom. They were also more likely than their husbands to perform “relationship maintenance” such as showing affection and initiating serious conversations. When Rothblum and her colleagues held the heterosexual husbands up against the gay men, they found the same pattern. The straight guys were more likely to take care of the lawn, empty the trash, and make household repairs than their partners. They were the ones to fix drinks for company and to drive when the couple went out. They cooked breakfast reasonably often, but not dinner. On all these measures and more, the same-sex couples were far more likely to divide responsibilities evenly. This is not to say that the same-sex couples split each duty half-and-half. One partner might do the same chore regularly, but because there was no default assignment based on gender, such patterns evolved organically, based on preferences and talents.
Rothblum’s observations are borne out by the couples I interviewed for this piece. “I’m a better cook, so I take on most of that responsibility,” said Seth Thayer, who lives in a small coastal town in Maine. His husband, Greg Tinder, “is a better handyman.” Others spoke of the perils of lopsided relationships. Chris Kast, a Maine newlywed, told me that he and his husband, Byron Bartlett, had both been married to women. In Bartlett’s first marriage, it was tacitly assumed that he would take out the garbage. Now the two men divide tasks by inclination. “I’m more of a Felix Ungar—I notice when something’s dirty—but we both clean,” Kast said. “With Chris and I,” Bartlett added, “we have to get everything done.” Isabelle Dikland, a Washington, D.C., business consultant who is married to Amy Clement, a teacher, told me about a dinner party she recently attended with a group of mostly straight parents. Dikland and Clement, who had just had a second daughter, were extolling the virtues of having two children. The straight mother they were talking with seemed dubious. “If we had a second kid, guess who would do all the work,” she told them. “I’d have to give up my career; I’m already doing everything.” The woman glanced surreptitiously at her husband, at which point Dikland “dropped the subject really quickly.”
RULE 2: When it comes to parenting, a 50-50 split isn’t necessarily best.
Charlotte J. Patterson, a psychologist at the University of Virginia, has arresting visual evidence of the same egalitarianism at work in parenting: compared with husband-and-wife pairs, she has found, same-sex parents tend to be more cooperative and mutually hands-on. Patterson and a colleague, Rachel Farr, have conducted a study of more than 100 same-sex and heterosexual adoptive parents in 11 states and the District of Columbia; it is among the first such studies to include gay fathers. As reported in an article in a forthcoming issue of the journal Child Development, the researchers visited families in their homes, scattered some toys on a blanket, invited the subjects to play with them any way they chose, and videotaped the interactions. “What you see is what they did with that blank slate,” Patterson says. “One thing that I found riveting: the same-sex couples are far more likely to be in there together, and the opposite-sex couples show the conventional pattern—the mom more involved, the dad playing with Tinkertoys by himself.” When the opposite-sex couples did parent simultaneously, they were more likely to undermine each other by talking at cross-purposes or suggesting different toys. The lesbian mothers tended to be egalitarian and warm in their dealings with one another, and showed greater pleasure in parenting than the other groups did. Same-sex dads were also more egalitarian in their division of labor than straight couples, though not as warm or interactive as lesbian moms. (Patterson says she and her colleagues may need to refine their analysis to take into account male ways of expressing warmth.)
By and large, all of the families studied, gay and straight alike, were happy, high functioning, and financially secure. Each type of partner—gay, straight; man, woman—reported satisfaction with his or her family’s parenting arrangement, though the heterosexual wife was less content than the others, invariably saying that she wanted more help from her husband. “Of all the parents we’ve studied, she’s the least satisfied with the division of labor,” says Patterson, who is in a same-sex partnership and says she knows from experience that deciding who will do what isn’t always easy.
Even as they are more egalitarian in their parenting styles, same-sex parents resemble their heterosexual counterparts in one somewhat old-fashioned way: a surprising number establish a division of labor whereby one spouse becomes the primary earner and the other stays home. Lee Badgett, an economist at the University of Massachusetts at Amherst, told me that, “in terms of economics,” same-sex couples with children resemble heterosexual couples with children much more than they resemble childless same-sex couples. You might say that gay parents are simultaneously departing from traditional family structures and leading the way back toward them.
In his seminal book A Treatise on the Family, published in 1981, the Nobel Prize–winning economist Gary Becker argued that “specialization,” whereby one parent stays home and the other does the earning, is the most efficient way of running a household, because the at-home spouse enables the at-work spouse to earn more. Feminists, who had been fighting for domestic parity, not specialization, deplored this theory, rightly fearing that it could be harnessed to keep women at home. Now the example of gay and lesbian parents might give us all permission to relax a little: maybe sometimes it really is easier when one parent works and the other is the supplementary or nonearning partner, either because this is the natural order of things or because the American workplace is so greedy and unforgiving that something or somebody has to give. As Martha Ertman, a University of Maryland law professor, put it to me, many families just function better when the same person is consistently “in charge of making vaccinations happen, making sure the model of the World War II monument gets done, getting the Christmas tree home or the challah bought by 6 o’clock on Friday.” The good news is that the decision about which parent plays this role need not have anything to do with gender.
More surprising still, guess who is most likely to specialize. Gay dads. Using the most recent Census Bureau data, Gary Gates found that 32 percent of married heterosexual couples with children have only one parent in the labor force, compared with 33 percent of gay-male couples with children. (Lesbians also specialize, but not at such high rates, perhaps because they are so devoted to equality, or perhaps because their earnings are lower—women’s median wage is 81 percent that of men—and not working is an unaffordable luxury.) While the percentage point dividing gay men from straight couples is not statistically significant, it’s intriguing that gay dads are as likely as straight women to be stay-at-home parents.
Gay men’s decisions about breadwinning can nonetheless be fraught, as many associate employment with power. A study published in the Journal of GLBT Family Studies in 2005 by Stephanie Jill Schacher and two colleagues found that when gay men do specialize, they don’t have an easy time deciding who will do what: some stay-at-home dads perceived that their choice carried with it a loss in prestige and stature. As a result, gay men tended to fight not over who got to stay home, but over who didn’t have to. “It’s probably the biggest problem in our relationship,” said one man interviewed for that study. Perhaps what Betty Friedan called “the problem that has no name” is inherent in child-rearing, and will always be with us.
RULE 3: Don’t want a divorce? Don’t marry a woman.
Three years after they first gathered information from the couples who received licenses in Vermont, Esther Rothblum and her colleagues checked back to evaluate the condition of their relationships. Overall, the researchers found that the quality of gay and lesbian relationships was higher on many measures than that of the straight control group (the married heterosexual siblings), with more compatibility and intimacy, and less conflict.
Which is not to say same-sex couples don’t have conflict. When they fight, however, they fight fairer. They can even fight funny, as researchers from the University of Washington and the University of California at Berkeley showed in an article published in 2003, based on a study of couples who were navigating potentially tense interactions. Recruiting married straight couples as well as gays and lesbians in committed relationships, the researchers orchestrated a scenario in which one partner had to bring up an area of conflict to discuss with the other. In same-sex couples, the partner with the bone to pick was rated “less belligerent and less domineering” than the straight-couple counterpart, while the person on the receiving end was less aggressive and showed less fear or tension. The same-sex “initiator” also displayed less sadness and “whining,” and more affection, joy, and humor. In trying to make sense of the disparity, the researchers noted that same-sex couples valued equality more, and posited that the greater negativity of straight couples “may have to do with the standard status hierarchy between men and women.” Which perhaps boils down to something like this: straight women see themselves as being less powerful than men, and this breeds hostility.
When it comes to conflict, a crucial variable separates many gay and lesbian couples from their straight counterparts: children. As Rothblum points out, for married heterosexual parents, happiness tends to be U-shaped: high at the beginning of marriage, then dipping to a low, then high again. What happens in that low middle is child-rearing. Although the proportion of gay and lesbian couples with children is increasing, same-sex couples are still less likely than straight couples to be parents. Not all research comparing same-sex and married straight couples has done an adequate job of controlling for this important difference. One that did, a 2008 study in the Journal of Family Psychology, looked at couples during their first 10 years of cohabitation. It found that childless lesbians had a higher “relationship quality” than their child-free gay-male and heterosexual counterparts. And yet a 2010 study in the same journal found that gay-male, lesbian, and straight couples alike experienced a “modest decline in relationship quality” in the first year of adopting a child. As same-sex couples become parents in greater numbers, they could well endure some of the same strife as their straight peers. It remains to be seen whether the different parenting styles identified by Charlotte Patterson might blunt some of the ennui of child-rearing.
As for divorce, the data are still coming in. A 2006 study of Sweden and Norway found higher dissolution rates among same-sex couples in registered partnerships than among married straight people. Yet in the United States, a study by the Williams Institute has found that gay unions have lower dissolution rates than straight ones. It is simply too soon to tell with any certainty whether gay marriages will be more or less durable in the long run than straight ones. What the studies to date do (for the most part) suggest is this: despite—or maybe because of—their perfectionist approach to egalitarianism, lesbian couples seem to be more likely to break up than gay ones. Pepper Schwartz noted this in the early 1980s, as did the 2006 study of same-sex couples in Sweden and Norway, in which researchers speculated that women may have a “stronger general sensitivity to the quality of relationships.” Meaning maybe women are just picky, and when you have two women, you have double the pickiness. So perhaps the real threat to marriage is: women.
THE CONTAGION EFFECT
Whatever this string of studies may teach us about marriage and gender dynamics, the next logical question becomes this: Might such marriages do more than merely inform our understanding of straight marriage—might their attributes trickle over to straight marriage in some fashion?
In the course of my reporting this year in states that had newly legalized same-sex marriage, people in the know—wedding planners, officiants, fiancés and fiancées—told me time and again that nuptial fever had broken out around them, among gay and straight couples alike. Same-sex weddings seemed to be bestowing a new frisson on the idea of getting hitched, or maybe restoring an old one. At the Gay and Lesbian Wedding Expo in downtown Baltimore, just a few weeks after same-sex marriage became legal in Maryland, Drew Vanlandingham, who describes himself as a “wedding planner designer,” was delighted at how business had picked up. Here it was, January, and many of his favorite venues were booked into late summer—much to the consternation, he said, of his straight brides. “They’re like, ‘I better get a move on!’ ” It was his view that in Maryland, both teams were now engaged in an amiable but spirited race to the altar.
Ministers told me of wedding booms in their congregations. In her years as the pastor of the Unitarian church in Rockville, Maryland, Lynn Strauss said she had grown accustomed to a thin wedding roster: some years she might perform one or two services; other years, none. But this year, “my calendar is full of weddings,” she said. “Two in March, one in April, one in May, one in September, one in October—oh, and one in July.” Three were same-sex weddings, but the rest were heterosexual. When I attended the church’s first lesbian wedding, in early March, I spoke with Steve Greene and Ellen Rohan, who had recently been married by Strauss. It was Steve’s third marriage, Ellen’s second. Before he met Ellen, Steve had sworn he would never marry again. Ellen said the arrival of same-sex marriage had influenced their feelings. “Marriage,” she said simply, “is on everyone’s mind.”
Robert M. Hardies, who is a pastor at the Unitarian All Souls Church in Washington, D.C., and who is engaged to be married to his longtime partner and co-parent, Chris Nealon, told me that he has seen “a re-enchantment of marriage” among those who attend same-sex ceremonies: “Straight folks come to [same-sex] weddings, and I watch it on their face—there’s a feeling that this is really special. Suddenly marriage is sexy again.” We could chalk these anecdotes up to the human desire to witness love that overcomes obstacles—the same desire behind all romantic comedies, whether Shakespeare’s or Hollywood’s. But could something a bit less romantic also be at work?
There is some reason to suppose that attitudes about marriage could, in fact, be catching. The phenomenon known as “social contagion” lies at the heart of an increasingly prominent line of research on how our behavior and emotions affect the people we know. One famous example dates from 2008, when James H. Fowler and Nicholas A. Christakis published a study showing that happiness “spreads” through social networks. They arrived at this conclusion via an ingenious crunching of data from a long-running medical study involving thousands of interconnected residents—and their children, and later their grandchildren—in Framingham, Massachusetts. “Emotional states can be transferred directly from one individual to another,” they found, across three degrees of separation. Other studies have shown that obesity, smoking habits, and school performance may also be catching.
Most relevant, in a working paper that is under submission to a sociology journal, the Brown University political scientist Rose McDermott, along with her co-authors, Fowler and Christakis, has identified a contagion effect for divorce. Divorce, she found, can spread among friends. She told me that she also suspects that tending to the marriages of friends can help preserve your own. McDermott says she readily sees how marriage could itself be contagious. Intriguingly, some of the Scandinavian countries where same-sex unions have been legal for a decade or more have seen a rise, not a fall, in marriage rates. In response to conservative arguments that same-sex marriage had driven a stake through the heart of marriage in northern Europe, the Yale University law professor William N. Eskridge Jr. and Darren Spedale in 2006 published an analysis showing that in the decade since same-sex partnerships became legal, heterosexual marriage rates had increased 10.7 percent in Denmark, 12.7 percent in Norway, and 28.8 percent in Sweden. Divorce rates had dropped in all three countries. Although there was no way to prove cause and effect, the authors allowed, you could safely say that marriage had not been harmed.
So let’s suppose for a moment that marital behavior is catching. How, exactly, might it spread? I found one possible vector of contagion inside the Washington National Cathedral, a neo-Gothic landmark that towers watchfully over the Washington, D.C., skyline. The seat of the bishop of an Episcopal diocese that includes D.C. and parts of Maryland, the cathedral is a symbol of American religious life, and strives to provide a spiritual home for the nation, frequently hosting interfaith events and programs. Presiding over it is the Very Reverend Gary Hall, an Episcopal priest and the cathedral’s dean. Earlier this year, Hall announced that the cathedral would conduct same-sex weddings, a declaration that attracted more attention than he expected. Only people closely involved with the church and graduates of the private schools on its grounds can marry there. Even so, it is an influential venue, and Hall used the occasion to argue that same-sex couples offer an image of “radical” equality that straight couples can profitably emulate. He believes, moreover, that their example can be communicated through intermediaries like him: ministers and counselors gleaning insights from same-sex couples, and transmitting them, as it were, to straight ones. Hall says that counseling same-sex couples in preparation for their ceremonies has already altered the way he counsels men and women.
“I have a list of like 12 issues that people need to talk about that cause conflict,” said Hall, who is lanky, with short gray hair and horn-rims, and who looks like he could be a dean of pretty much anything: American literature, political philosophy, East Asian studies. As we talked in his office one morning this spring, sunlight poured through a bank of arched windows onto an Oriental rug. Over the years, he has amassed a collection of cheesy 1970s paperbacks with names like Open Marriage and Total Woman, which he calls “books that got people into trouble.” The dean grew up in Hollywood, and in the 1990s was a priest at a church in Pasadena where he did many same-sex blessings (a blessing being a ceremony that stops short of legal marriage). He is as comfortable talking about Camille Paglia and the LGBT critique of marriage as he is about Holy Week. He is also capable of saying things like “The problem with genital sex is that it involves us emotionally in a way that we’re not in control of.”
When Hall sees couples for premarital preparation, he gives them a list of hypothetical conflicts to take home, hash out, and report back on. Everybody fights, he tells them. The people who thrive in marriage are the ones who can handle disagreement and make their needs known. So he presents them with the prime sticking points: affection and lovemaking; how to deal with in-laws; where holidays will be spent; outside friendships. He talks to them about parenting roles, and chores, and money—who will earn it and who will make decisions about it.
Like Esther Rothblum, he has found that heterosexual couples persist in approaching these topics with stereotypical assumptions. “You start throwing out questions for men and women: ‘Who’s going to take care of the money?’ And the guy says, ‘That’s me.’ And you ask: ‘Who’s responsible for birth control?’ And the guy says, ‘That’s her department.’ ” By contrast, he reports, same-sex couples “have thought really hard about how they’re going to share the property, the responsibilities, the obligations in a mutual way. They’ve had to devote much more thought to that than straight couples, because the straight couples pretty much still fall back on old modes.”
Now when Hall counsels heterosexuals, “I’m really pushing back on their patriarchal assumptions: that the woman’s got to give up her career for the guy; that the guy is going to take care of the money.” Every now and then, he says, he has a breakthrough, and a straight groom realizes that, say, contraception is his concern too. Hall says the same thing is happening in the offices of any number of pastors, rabbis, and therapists. “You’re not going to be able to talk to heterosexual couples where there’s a power imbalance and talk to a homosexual couple where there is a power mutuality,” and not have the conversations impact one another. As a result, he believes there will be changes to marriage, changes that some people will find scary. “When [conservatives] say that gay marriage threatens my marriage, I used to say, ‘That’s ridiculous.’ Now I say, ‘Yeah, it does. It’s asking you a crucial question about your marriage that you may not want to answer: If I’m a man, am I actually sharing the duties and responsibilities of married life equally with my wife?’ Same-sex marriage gives us another image of what marriage can be.”
Hall argues that same-sex marriage stands to change even the wedding service itself. For a good 1,000 years, he notes, the Christian Church stayed out of matrimony, which was primarily a way for society to regulate things like inheritance. But ever since the Church did get involved, the wedding ceremony has tended to reflect the gender mores of the time. For example, the Book of Common Prayer for years stated that a wife must love, honor, and obey her husband, treating him as her master and lord. That language is long gone, but vestiges persist: the tradition of the father giving away the bride dates from an era when marriage was a property transfer and the woman was the property. In response to the push for same-sex marriage, Hall says, the General Convention, the governing council of the entire Episcopal Church, has devised a liturgy for same-sex ceremonies (in most dioceses, these are blessings) that honors but alters this tradition so that both spouses are presented by sponsors.
“The new service does not ground marriage in a doctrine of creation and procreation,” Hall says. “It grounds marriage in a kind of free coming-together of two people to live out their lives.” A study group has convened to look at the Church’s teachings on marriage, and in the next couple of years, Hall expects, the General Convention will adopt a new service for all Episcopal weddings. He is hopeful that the current same-sex service will serve as its basis.
The legalization of same-sex marriage is likely to affect even members of churches that have not performed such ceremonies. Delman Coates, the pastor of Mt. Ennon Baptist, a predominantly African American mega-church in southern Maryland, was active in his state’s fight for marriage equality, presenting it to his parishioners as a civil-rights issue. The topic has also led to some productive, if difficult, conversations about “what the Scriptures are condemning and what they’re confirming.” In particular, he has challenged his flock over what he calls the “typical clobber passages”: certain verses in Leviticus, Romans, and elsewhere that many people interpret as condemnations of homosexuality. These discussions are part of a long-standing effort to challenge people’s thinking about other passages having to do with divorce and premarital sex—issues many parishioners have struggled with at home. Coates preaches that what the Bible is condemning is not modern divorce, but a practice, common in biblical times, whereby men cast out their wives for no good reason. Similarly, he tells them that the “fornication” invoked is something extreme—rape, incest, prostitution. He does not condone illicit behavior or familial dissolution, but he wants the members of his congregation to feel better about their own lives. In exchanges like these, he is making gay marriage part of a much larger conversation about the way we live and love now.
Gay marriage’s ripples are also starting to be felt beyond churches, in schools and neighborhoods and playgroups. Which raises another question: Will gay and lesbian couples be peacemakers or combatants in the “mommy wars”—the long-simmering struggle between moms who stay at home and moms who work outside it? If you doubt that straight households are paying attention to same-sex ones, consider Danie, a woman who lives with her husband and two children in Bethesda, Maryland. (Danie asked me not to use her last name out of concern for her family’s privacy.) Not long after she completed a master’s degree in Spanish linguistics at Georgetown University, her first baby was born. Because her husband, Jesse, works long hours as a litigator, she decided to become a full-time parent—not an easy decision in work-obsessed Washington, D.C. For a while, she ran a photography business out of their home, partly because she loves photography but partly so she could assure people at dinner parties that she had paying work. Whenever people venture that women who work outside the home don’t judge stay-at-home moms, Danie thinks: Are you freaking kidding me?
She takes some comfort, however, in the example of a lesbian couple with whom she is friendly. Both women are attorneys, and one stays home with their child. “Their life is exactly the same as ours,” Danie told me, with a hint of vindication. If being a stay-at-home mother is “good enough for her, then what’s my issue? She’s a huge women’s-rights activist.” But while comparing herself with a lesbian couple is liberating in some ways, it also exacerbates the competitive anxiety that afflicts so many modern mothers. The other thing about these two mothers, Danie said, is that they are so relaxed, so happy, so present. Even the working spouse manages to be a super-involved parent, to a much greater extent than most of the working fathers she knows. “I’m a little bit obsessed with them,” she says.
Related to this is the question of how gay fatherhood might impact heterosexual fatherhood—by, for example, encouraging the idea that men can be emotionally accessible, logistically capable parents. Will the growing presence of gay dads in some communities mean that men are more often included in the endless e‑mail chains that go to parents of preschoolers and birthday-party invitees? As radically as fatherhood has changed in recent decades, a number of antiquated attitudes about dads have proved strangely enduring: Rob Hardies, the pastor at All Souls, reports that when his partner, Chris, successfully folded a stroller before getting on an airplane with their son, Nico, he was roundly congratulated by passersby, as if he had solved a difficult mathematical equation in public. So low are expectations for fathers, even now, that in Stephanie Schacher’s study of gay fathers and their feelings about caregiving, her subjects reported that people would see them walking on the street with their children and say things like “Giving Mom a break?” Hardies thinks that every time he and Chris take their son to the playground or to story hour, they help disrupt this sort of thinking. He imagines moms seeing a man doing this and gently—or maybe not so gently—pointing it out to their husbands. “Two guys somehow manage to get their act together and have a household and cook dinner and raise a child, without a woman doing all the work,” he says. Rather than setting an example that fathers don’t matter, gay men are setting an example that fathers do matter, and that marriage matters, too.
THE SEX PROBLEM
When, in the 1970s and early 1980s, Pepper Schwartz asked couples about their sex lives, she arrived at perhaps her most explosive finding: non-monogamy was rampant among gay men, a whopping 82 percent of whom reported having had sex outside their relationship. Slightly more than one-third of gay-male couples felt that monogamy was important; the other two-thirds said that monogamy was unimportant or that they were neutral on the topic. In a funny way, Schwartz says, her findings suggested that same-sex unions (like straight ones) aren’t necessarily about sex. Some gay men made a point of telling her they loved their partners but weren’t physically attracted to them. Others said they wanted to be monogamous but were unsupported in that wish, by their partner, gay culture, or both.
Schwartz believes that a move toward greater monogamy was emerging among gay men even before the AIDS crisis. Decades later, gay-male couples are more monogamous than they used to be, but not nearly to the same degree as other kinds of couples. In her Vermont research, Esther Rothblum found that 15 percent of straight husbands said they’d had sex outside their relationship, compared with 58 percent of gay men in civil unions and 61 percent of gay men who were partnered but not in civil unions. When asked whether a couple had arrived at an explicit agreement about extra-relational sex, a minuscule 4 percent of straight husbands said they’d discussed it with their partner and determined that it was okay, compared with 40 percent of gay men in civil unions and 49 percent of gay men in partnerships that were not legally recognized. Straight women and lesbians, meanwhile, were united in their commitment to monogamy, lesbians more so than straight women: 14 percent of straight wives said they had had sex outside their marriage, compared with 9 percent of lesbians in civil unions and 7 percent of lesbians who were partnered but not in civil unions.
The question of whether gays and lesbians will change marriage, or vice versa, is at its thorniest around sex and monogamy. Private behavior could well stay private: when she studied marriage in the Netherlands, Lee Badgett, the University of Massachusetts economist, found that while many same-sex couples proselytize about the egalitarianism of their relationships, they don’t tend to promote non-monogamy, even if they practice it. Then again, some gay-rights advocates, like the writer and sex columnist Dan Savage, argue very publicly that insisting on monogamy can do a couple more harm than good. Savage, who questions whether most humans are cut out for decades of sex with only one person, told me that “monogamy in marriage has been a disaster for straight couples” because it has set unrealistic expectations. “Gay-male couples are much more likely to be realistic about what men are,” he said. Savage’s own marriage started out monogamous; the agreement was that if either partner cheated, this would be grounds for ending the relationship. But when he and his husband decided to adopt a child, Savage suggested that they relax their zero-tolerance policy on infidelity. He felt that risking family dissolution over such an incident no longer made sense. His husband later suggested they explicitly allow each other occasional dalliances, a policy Savage sees as providing a safety valve for the relationship. If society wants marriage to be more resilient, he argues, we must make it more “monagamish.”
This is, to be sure, a difficult argument to win: a husband proposing non-monogamy to his wife on the grounds that it is in the best interest of a new baby would have a tough time prevailing in the court of public opinion. But while most gay-marriage advocates stop short of championing Savage’s “wiggle room,” some experts say that gay men are better at talking more openly about sex. Naveen Jonathan, a family therapist and a professor at Chapman University, in California, says he sees many gay partners hammer out an elaborate who-can-do-what-when sexual contract, one that says, “These are the times and the situations where it’s okay to be non-monogamous, and these are the times and the situations where it is not.” While some straight couples have deals of their own, he finds that for the most part, they simply presume monogamy. A possible downside of this assumption: straight couples are far less likely than gay men to frankly and routinely discuss sex, desire, and the challenges of sexual commitment.
Other experts question the idea that most gay males share a preference for non-monogamous relationships, or will in the long term. Savage’s argument that non-monogamy is a safety valve is “very interesting, but it really is no more than a claim,” says Justin Garcia, an evolutionary biologist at the Kinsey Institute for Research in Sex, Gender, and Reproduction. Garcia points out that not all men are relentlessly sexual beings, and not all men want an open relationship. “In some ways, same-sex couples are healthier—they tend to have these negotiations more,” he says. But negotiating can be stressful: in many cases, Garcia notes, one gay partner would prefer to be monogamous, but gives in to the other partner.
So which version will prevail: non-monogamous marriage, or marriage as we conventionally understand it? It’s worth pointing out that in the U.S., same-sex unions are slightly more likely between women, and non-monogamy is not a cause women tend to champion. And some evidence suggests that getting married changes behavior: William Eskridge and Darren Spedale found that in the years after Norway, Sweden, and Denmark instituted registered partnerships, many same-sex couples reported placing a greater emphasis on monogamy, while national rates of HIV infections declined.
Sex, then, may be one area where the institution of marriage pushes back against norms that have been embraced by many gay couples. Gary Hall of the National Cathedral allows that in many ways, gay relationships offer a salutary “critique” of marriage, but argues that the marriage establishment will do some critiquing back. He says he would not marry two people who intended to be non-monogamous, and believes that monogamy will be a “critical issue” in the dialogue between the gay community and the Church. Up until now, he says, progressive churches have embraced “the part of gay behavior that looks like straight behavior,” but at some point, churches also have to engage gay couples whose behavior doesn’t conform to monogamous ideals. He hopes that, in the course of this give-and-take, the church ends up reckoning with other ongoing cultural changes, from unmarried cohabitation to the increasing number of adults who choose to live as singles. “How do we speak credibly to people about their sexuality and their sexual relationships?” he asks. “We really need to rethink this.”
So yes, marriage will change. Or rather, it will change again. The fact is, there is no such thing as traditional marriage. In various places and at various points in human history, marriage has been a means by which young children were betrothed, uniting royal houses and sealing alliances between nations. In the Bible, it was a union that sometimes took place between a man and his dead brother’s widow, or between one man and several wives. It has been a vehicle for the orderly transfer of property from one generation of males to the next; the test by which children were deemed legitimate or bastard; a privilege not available to black Americans; something parents arranged for their adult children; a contract under which women, legally, ceased to exist. Well into the 19th century, the British common-law concept of “unity of person” meant a woman became her husband when she married, giving up her legal standing and the right to own property or control her own wages.
Many of these strictures have already loosened. Child marriage is today seen by most people as the human-rights violation that it is. The Married Women’s Property Acts guaranteed that a woman could get married and remain a legally recognized human being. The Supreme Court’s decision in Loving v. Virginia did away with state bans on interracial marriage. By making it easier to dissolve marriage, no-fault divorce helped ensure that unions need not be lifelong. The recent surge in single parenthood, combined with an aging population, has unyoked marriage and child-rearing. History shows that marriage evolves over time. We have every reason to believe that same-sex marriage will contribute to its continued evolution.
The argument that gays and lesbians are social pioneers and bellwethers has been made before. Back in 1992, the British sociologist Anthony Giddens suggested that gays and lesbians were a harbinger of a new kind of union, one subject to constant renegotiation and expected to last only as long as both partners were happy with it. Now that these so-called harbingers are looking to commit to more-binding relationships, we will have the “counterfactual” that Gary Gates talks about: we will be better able to tell which marital stresses and pleasures are due to gender, and which are not.
In the end, it could turn out that same-sex marriage isn’t all that different from straight marriage. If gay and lesbian marriages are in the long run as quarrelsome, tedious, and unbearable; as satisfying, joyous, and loving as other marriages, we’ll know that a certain amount of strife is not the fault of the alleged war between men and women, but just an inevitable thing that happens when two human beings are doing the best they can to find a way to live together.