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This chapter undertakes a comparison of pay in women's basketball with an emphasis on its inception in North America. Through a quantitative approach, we find players are undervalued in the Women's National Basketball Association (WNBA) compared to men's basketball, men's soccer, and women's basketball in Europe and Asia. By comparing leagues at the same period in their life cycles, we show that women are underpaid even after accounting for the age of the league. The relatively low pay in the WNBA, even when compared to the identical formative time period in the men's professional league, led 48% of American WNBA players to seek employment in basketball leagues in Europe and Asia in 2019. In these leagues, players receive much higher salaries. We explain these wage inequities based on business structure and economic theory. In sum, both the WNBA and National Basketball Association (NBA) are primarily profit-maximising leagues, but NBA players have always been paid a higher percentage of league revenues than the women of the WNBA. This was even true when the NBA had a much lower level of revenue. Salaries in the WNBA are then further depressed by a league that seems to prioritise short-run profit maximisation over long-run investment, thus continuing to delegitimise the WNBA. Ultimately, the constraints to pay derive from not only gendered systems but also the structure of profit-maximising leagues and teams in the United States.

The sexual lives of religious youth and young adults have been an increasing topic of interest since the rise of abstinence-only education and attendant programs in many religious institutions. But while we know a lot about individual-level rates of sexual behavior, far less is known about how religious organizations shape and mediate sexuality. We draw on data from observations with youth and young adult ministries and interviews with religious young adults and adult leaders from Muslim, Hindu, and Protestant Christian groups in order to examine how religious adults in positions of organizational authority work to manage the gender and sexual developments in the transition to adulthood among their youth. We find three distinct organizational styles across the various religious traditions: avoidance through gender segregation, self-restraint supplemented with peer surveillance, and a classed disengagement. In each of these organizational responses, gender and sexuality represent something that must be explained and controlled in the process of cultivating the proper adult religious disposition. The paper examines how religious congregations and other religious organizations oriented toward youth, work to manage the gender and sexual developments in their youth’s transitions to adulthood. The paper draws from a larger project that is studying the lived processes of religious transmission between generations.

Data were extracted from (a) ethnographic observations of youth programming at religious organizations; (b) ethnographicobservations with families during their religious observances; (c) interviews with adult leaders of youth ministry programs. The sample includes Protestant Christian, Muslim, and Hindu organizations and families.

The paper presents three organizational approaches toward managing sex and instilling appropriate gender ideas: (a) prescribed avoidance, in which young men and women are segregated in many religious and educational settings and encouraged to moderate any cross-gender contact in public; (b) self-restraint supplemented with peer surveillance, in which young people are repeatedly encouraged not only to learn to control themselves through internal moral codes but also to enlist their peers to monitor each other’s conduct and call them to account for violations of those codes; and (c) “classed” disengagement, in which organizations comprised of highly educated, middle-class families do little to address sex directly, but treat it as but one aspect of developing individual ethical principles that will assist their educational and class mobility.

While the comparative sample in this paper is a strength, other religious traditions than the ones studied may have other practices. The ethnographic nature of the research provides in-depth understandings of the organizational practices, but cannot comment on how representative these practices are across regions, organizations, or faiths.

Most studies of religion and youth sex and sexuality either rely on individual-level data from surveys, or study the discourses and ideologies found in books, movies, and the like. They do not study the “mechanisms,” in either religious organizations or families, through which messages are communicated and enacted. Our examination of organizational and familial practices shows sex and gender communication in action. Further, most existing research has focused on Christians, wherein we have a comparative sample of Protestant Christians, Muslims, and Hindus.