The author of this chapter, Jennifer Hasty, reflects on what she learned about gender ideology while working as wedding videographer: As a side gig to my anthropology job, I ran my own business as a wedding videographer in the Philadelphia metropolitan area from 2010 to 2017. While the whole venture was driven by economic necessity (I was teaching part-time), the wedding industry turned out to be a fascinating vantage point from which to view gender relations in American society. Most weddings were meticulously planned by the bride, with the groom deferring to her wishes or staying out of the whole process. Brides who were attracted to my artsy, minimalist film aesthetic tended to be middle-class professionals, college graduates heading into careers in education, finance, law, or medicine. Many of these weddings were grand potlatches of middle-class style and markers of identity. Though my brides were well-educated women with professional jobs, when it came to planning their “special day,” nearly all of them reverted to traditions infused with old-fashioned gender roles. Nearly all of them wore a long, white wedding dress, a symbol of virginal purity, although many of them had been cohabiting with their grooms (and some already had children with them). Figure 12.13 A bride being escorted by her father to her wedding ceremony. Weddings reveal a lot about a culture’s gender ideology. (credit: “Father of the Bride” by stevebrownd50/flickr, CC BY 2.0) Nearly all of them insisted on being “given away” by their fathers, even when those fathers had been largely absent for some part of their childhood due to divorce. This notion of being a gift, given away to the groom, was so powerful that one bride, whose father was not there, declared in her personal vows, “I give myself in marriage to you.” Grooms and their families did not use this language of human gift giving. The notion that a woman is passed from the paternalistic domain of her father into the care and supervision of her groom reflects a larger gender ideology about the relations between men and women in family life. A gender ideology is a coordinated set of ideas about gender categories, relations, behaviors, norms, and ideals. These ideas are embedded in the institutions of the family, the economy, politics, religion, and other sociocultural spheres. As with racial and class ideologies, people often challenge the explicit terms of a gender ideology while actively participating in the institutionalized forms associated with it. Though women have made great strides in American public life in past decades, in their weddings, they still enact a gender ideology that positions them as dependent objects passed between men in the transaction of marriage. The power of gender ideology is that it most frequently operates below the level of consciousness. As you will recall from previous discussions of the term, an ideology that becomes naturalized as “common sense” becomes hegemonic. Patriarchy is a widespread gender ideology that positions men as rulers of private and public life. Within the household, the eldest male is recognized as head of the family, organizing the activities of dependent women and children and governing their behavior. Family resources such as money and land are controlled by senior men. Men make decisions; women acquiesce. Beyond the family, men are accorded positions of leadership throughout society, and women are summoned to play a supportive and enabling role as marginalized subordinates. Contemporary forms of patriarchy in American and European contexts are linked to the European development of capitalism in the 1600s. As economic activities moved out of households and into factories and offices, the household came to be defined as a private sphere, while the world of economic and political activities came to be called the public sphere. Women were assigned to the private sphere of family life, where they were expected to carry out nurturing roles as wives and mothers. Men not only governed the private sphere but also participated in the competitive and sometimes dangerous public sphere. Different forms of patriarchy have emerged throughout the world. In India, the development of agriculture and the rise of the state resulted in the increasing subordination of women in patriarchal social institutions (Bonvillain 1995). Patriarchal ideology and social structure date back to the Vedic period (1500–800 BCE). In the Vedic communities of ancient India, men dominated economic and political life, and women were mostly excluded from these spheres. However, women could exercise some forms of authority as mothers in their households. Girl children, though not preferred, were generally treated well. Girls and boys both were educated and participated in religious activities. Female chastity and fidelity were highly valued, but women could engage in premarital sex without being shunned, and wives could divorce their husbands. Legally, however, daughters and wives were dependent on the men in their lives, who could make decisions on their behalf. A woman was not permitted to inherit property unless she was the only child. In the post-Vedic period, patriarchy was strengthened with the systematic codification of Hindu law. Patriarchy grew even more domineering, with the cultural spread of child marriage, wife-beating, female infanticide, and the disfigurement and ritual death of widows. When India came under Muslim rule in the 12th century, Islamic customs for veiling and secluding women further marginalized women in Hindu and Muslim communities alike. Though contemporary India is a country of ethnic and religious diversity, patriarchy has become a dominant organizational force throughout Indian society. In rural areas, people often live in large extended family households structured by patrilineal descent. These families consist of a married couple, their sons and sons’ families, and their unmarried daughters. Men are recognized as heads of their households, exercising authority over their wives and children. The division of labor assigns men to work as farmers and traders, providing food to the family. Women mainly work in the home but sometimes also help out with agricultural chores such as weeding and harvesting. In the 19th century, a reform movement called for the elimination of many patriarchal customs such as child marriage and sati (the ritual death of widows). Reformers, most of them elite men and women, encouraged the education of girl children and the legalization of inheritance for women. In response, sati became outlawed, widows were allowed to remarry, the marriage age was fixed at 12, and women were permitted to divorce, inherit, and own property. In the latter part of the 20th century, the Indian state passed laws to enhance women’s equality in many areas, including education, inheritance, and employment. Urban women in middle- and upper-class families have benefited from these reforms. However, in rural areas, many of the patriarchal customs outlawed by the state continue to be practiced.