Several studies suggest that sexual capital is closely associated with race or racial stereotypes of sexual attractiveness. Some studies show a more complex relationship between erotic capital and race. For example, some black men are afforded high sexual status because they appeal to the fantasies of some heterosexual white women. Susan Koshy argues that Asian women have gained sexual capital in the West through glamorous accounts of western male – Asian female sexual relationships in the media and arts. James Farrer argues that white men living in China have enhanced sexual capital arising out of associations of whiteness with modernity, sexual openness and mobility. Idealized traits can vary greatly between cultures, although there are a few beauty standards that are almost universal. Facial symmetry, for example, is a physically-desirable characteristic that is near universal. However, many physical characteristics, like height and weight, have different ideals based on an individual's culture. Not having a culture's desired physical traits can lead to a loss of sexual capital, which would likely decrease an individual's overall capital portfolio. This phenomenon is especially apparent when individuals relocate to an area with different beauty ideals, as there may be a large change in an individual's sexual capital. Sexual capital can be present in both secular and religious settings. Wiley has shown that in an Evangelical youth group, sexual and erotic capital still play a role in partner selection. Young adults often find a romantic interest in their church groups, often by choosing a partner who has  sought-after traits, or a desirable personal capital portfolio. Within the Evangelical youth groups studied, sexual capital was displayed as virginal capital, in which an individual was considered more romantically desirable by the group when they had not engaged in sexual activity. Additionally, some studies point out how adolescents may reduce their religious involvement around their sexual debut. Pentecostal adolescents in Cape Town were shown to reduce their church attendance in early adulthood, with some resuming their previous attendance after finding a long-term partner. These studies show some of the effects of religion on influencing sexual behavior norms of a community. While limited studies have been conducted on the effects of sexual and erotic capital within other religious communities, much has been written on how religion has shaped human sexuality. Scholars suggest that sexual capital is closely tied to social class. Groes-Green argues that sexual capital and other forms of bodily power become important resources among disenfranchised young men in Mozambique when their access to economic capital and jobs is diminished. Groes-Green further argues that the emergence of sexual capital is linked to gender relations, e.g. when poor young men build sexual capital by grooming their looks and improving sexual performance in order to satisfy female partners This puts the young poor men in competition with middle class peers and older so-called "sugar-daddies".