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‘It Is Not a Closet. It Is a Cage.’ Gay Catholic Priests Speak Out
The crisis over sexuality in the Catholic Church goes beyond abuse. It goes to the heart of the priesthood, into a closet that is trapping thousands of men.The closet of the Roman Catholic Church hinges on an impossible contradiction. For years, church leaders have driven gay congregants away in shame and insisted that “homosexual tendencies” are “disordered.” And yet, thousands of the church’s priests are gay.Fewer than about 10 priests in the United States have dared to come out publicly. But gay men likely make up at least 30 to 40 percent of the American Catholic clergy, according to dozens of estimates from gay priests themselves and researchers. Some priests say the number is closer to 75 percent. One priest in Wisconsin said he assumed every priest is gay unless he knows for a fact he is not. A priest in Florida put it this way: “A third are gay, a third are straight, and a third don’t know what the hell they are.”
catholic  America  sexuality 
19 hours ago by thomas.kochi
Andrew Sullivan: The Nature of Sex
There are enormous dangers in trying to legislate away the differences between socially constructed gender identities and biological sex, as the Equality Act seeks to do.
gender  sexuality  homosexuality  philosophy 
22 hours ago by jonathanmorgan
Aeon Essays -- Consent and refusal are not the only talking points in sex by Rebecca Kukla
'...Part of what is interesting about safe words is that they let someone exit an activity at any time without having to explain themselves, or accuse anyone of transgression or any other kind of wrongdoing (although they can also be used when there has been a transgression). Calling ‘red’ does not imply that anyone has messed up or violated consent; it simply ends things. It calls for no apology and requires no apology after its use. It is significant that safe words are typically semantically irrelevant words that are not going to otherwise come up in a normal sexual encounter – they are designed to intrude minimally and unambiguously, without calling for interpretation, discussion or conversational response. Without a safe-word system, if I want to abruptly end a scene or activity, I need to say something like: ‘Stop this immediately.’ It’s very difficult for such a speech act not to come off as a rebuke; it almost inevitably creates a rift in our interaction that now needs repairing. -- ... Safe words are powerful discursive tools for enabling sexual autonomy, pleasure and safety, in at least two senses. Most straightforwardly, they offer a tool for exiting an activity cleanly and clearly, with almost no room for miscommunication. But even more interesting to me is the fact that safe words allow people to engage in activities, explore desires and experience pleasures that would be too risky otherwise. When we want to experiment with something that might give us pleasure, but also might make us uncomfortable or put us at risk, we need to be especially sure that we can exit the activity easily. Safe words thus expand the space of opportunities for sexual agency. There are all sorts of things that we might like to do or try that are dangerous or unappealing if we don’t have confidence that we can stop them without ambiguity or extended negotiation or hurt feelings. This might include potentially painful or uncomfortable activities, as well as activities in which we are role-playing coercion or domination and submission, and any other activities involving nonliteral speech. But it can also include anything that we would like to explore, even though it potentially pushes the boundaries of our comfort zone. -- And safe words should never become the only way that someone can exit a scene or activity – all participants need to remain flexibly responsive to other discursive cues as well. So, ‘Oh no, please, I can’t take any more, no!’ might well be part of a consensual domination scene rather than an attempt to end it, but ‘No really, get off me, I need to pee and you are pressing on my bladder’ is almost always an indication that autonomous participation has been withdrawn, as is ‘Damn it, it’s already 8:00 – I need to leave for work.’ Safe words are a tool for enhancing sexual autonomy and safety, but they should never replace the force of the rest of speech. -- While (unsurprisingly) the original and paradigmatic home of safe words is the BDSM community, I think it would be fantastic if the use of safe words became standard practice (even outside the sexual domain), and in particular if training in the use of safe words became a completely standard part of sex and health education for teens. Safe words give people the ability to stop an activity clearly and without an argument or a formulated reason. This is especially important for young people who are just beginning to explore sex, figure out what they enjoy, and learn how to hear and respect one another’s limits. Safe words also enable people to explore desires whose fulfilment would otherwise be dangerous or uncomfortable. Normalising their use would be a major step in empowering and protecting the safety and autonomy of everyone. Having the system in play creates a space for ongoing consent and active experimentation and sexual collaboration.'
sexuality  securityvsnovelty  communication 
yesterday by adamcrowe
On Instagram, Seeing Between the (Gender) Lines - The New York Times

"Around the same time, Moore became aware of a performance-and-poetry group (now disbanded) called Dark Matter. Moore became transfixed by videos of one of its members, Alok Vaid-Menon, who was able to eloquently dismiss conventional notions of gender, particularly the idea that there are only two. Seeing people like Vaid-Menon online gave Moore the courage to reconsider how they approached gender. Moore began experimenting with their outward appearance. Before Moore changed the pronoun they used, Moore had favored a more masculine, dandy-like aesthetic — close-cropped hair, button-down shirts and bow ties — in large part to fit in at work. Moore began wearing their hair longer and often chose less gender-specific clothing, like T-shirts or boxy tops, which felt more natural and comfortable to them. Vaid-Menon’s assuredness, Moore said, “boosted my confidence in terms of defining and asserting my own identity in public spaces.”

A shift in technology emboldened Moore, too. In 2014, Facebook updated its site to include nonbinary gender identities and pronouns, adding more than 50 options for users who don’t identify as male or female, including agender, gender-questioning and intersex. It was a profound moment for Moore. “They had options I didn’t even know about,” Moore told me. That summer, Moore selected “nonbinary,” alerting their wider social spheres, including childhood friends and family members who also used the site. For Moore, it saved them some of the energy of having to explain their name and pronoun shift. Moore also clarified their gender pronouns on Instagram. “I wrote it into my profile to make it more explicit.” To some, the act might seem small, but for Moore, their identity “felt crystallized, and important.”

Several societies and cultures understand gender as more varied than just man or woman, but in the United States, a gender binary has been the norm. “In our cultural history, we’ve never had anything close to a third category, or even the notion that you could be in between categories,” said Barbara Risman, a sociology professor at the University of Illinois at Chicago. Risman, who recently published a book called “Where the Millennials Will Take Us: A New Generation Wrestles With the Gender Structure,” contrasted her early research with what she is seeing now. Few of the people she interviewed for the book in 2012 and 2013 were openly using nongendered pronouns, if they even knew about them. Just four years later, she began researching nonbinary young adults because the landscape had changed so radically. “It was reflexive with their friends at school, social groups. Many colleges classes start out with ‘Name, major and preferred pronouns,’ ” Risman told me. In Risman’s experience, it used to take decades to introduce new ideas about sex, sexuality or gender, and even longer for them to trickle upstream into society. “What’s fascinating is how quickly the public conversation has led to legal changes,” Risman said. California and Washington, among others, now allow people to select “x” as their gender, instead of “male” or “female,” on identity documents. “And I am convinced that it has to do with — like everything else in society — the rapid flow of information.”

Helana Darwin, a sociologist at the State University of New York at Stony Brook who began researching nonbinary identities in 2014, found that the social-media community played an unparalleled role in people’s lives, especially those who were geographically isolated from other nonbinary people. “Either they were very confused about what was going on or just feeling crushingly lonely and without support, and their online community was the only support in their lives,” Darwin told me. “They turned to the site to understand they aren’t alone.” Most of her subjects said social media was instrumental in deepening their understanding of their identities. “A 61-year-old person in my sample told me that they lived the vast majority of their life as though they were a gay man and was mistaken often as a drag queen after coming out. They didn’t discover nonbinary until they were in their 50s, and it was a freeing moment of understanding that nothing is wrong. They didn’t have to force themselves into the gay-man or trans-woman box — they could just be them. They described it as transcendent.”

When Darwin began her study four years ago, she was shocked to discover that the body of research on nonbinary people was nearly nonexistent. “Even as nonbinary people are becoming increasing visible and vocal, there were still only a handful of articles published in the field of sociology that were even tangentially about nonbinary people and even fewer that were explicitly about nonbinary people.” What little research there was tended to lump the nonbinary experience into trans-woman and trans-man experience, even though all signs pointed to deep differences. The void in the field, she thinks, was due to society’s reliance on the notion that all humans engage in some sense of gender-based identity performance, which reaffirms the idea that gender exists. “There was an academic lag that isn’t keeping with the very urgent and exponentially profound gender revolution happening in our culture.”

Her research found that social media is a gathering place for discussing the logistics of gender — providing advice, reassurance and emotional support, as well as soliciting feedback about everything from voice modulation to hairstyles. The internet is a place where nonbinary people can learn about mixing masculine and feminine elements to the point of obscuring concrete identification as either. As one person she interviewed put it, “Every day someone can’t tell what I am is a good day.”

Nearly everyone Darwin interviewed remarked about the power of acquiring language that spoke to their identity, and they tended to find that language on the internet. But Harry Barbee, a nonbinary sociologist at Florida State University who studies sex, gender and sexuality, cautioned against treating social media as a curative. “When the world assumes you don’t exist, you’re forced to define yourself into existence if you want some semblance of recognition and social viability, and so the internet and social media helps achieve this,” Barbee said. “But it’s not a dream world where we are free to be you and me, because it can also be a mechanism for social control.” Barbee has been researching what it means to live as nonbinary in a binary world. Social media, Barbee said, is “one realm where they do feel free to share who they are, but they’re realistic about the limitations of the space. Even online, they are confronted by hostility and people who are telling them they’re just confused or that makes no sense, or want to talk to them about their genitals.”"

"Psychologists often posit that as children, we operate almost like scientists, experimenting and gathering information to make sense of our surroundings. Children use their available resources — generally limited to their immediate environment — to gather cues, including information about gender roles, to create a sense of self. Alison Gopnik, a renowned philosopher and child psychologist, told me that it’s not enough to simply tell children that other identities or ways of being exist. “That still won’t necessarily change their perspective,” she said. “They have to see it.”

In her 2009 book, “The Philosophical Baby,” Gopnik writes that “when we travel, we return to the wide-ranging curiosity of childhood, and we discover new things about ourselves.” In a new geographic area, our attention is heightened, and everything, from differently labeled condiments to streetwear, becomes riveting. “This new knowledge lets us imagine new ways that we could live ourselves,” she asserts. Flying over feeds in social media can feel like viewing portholes into new dimensions and realities, so I asked Gopnick if it’s possible that social media can function as a foreign country, where millions of new ideas and identities and habitats are on display — and whether that exposure can pry our calcified minds open in unexpected ways. “Absolutely,” she said. “Having a wider range of possibilities to look at gives people a sense of a wider range of possibilities, and those different experiences might lead to having different identities.”

When we dive into Instagram or Facebook, we are on exploratory missions, processing large volumes of information that help us shape our understanding of ourselves and one another. And this is a country that a majority of young adults are visiting on a regular basis. A Pew study from this year found that some 88 percent of 18-to-29-year-olds report using some form of social media, and 71 percent of Americans between ages 18 and 24 use Instagram. Social media is perhaps the most influential form of media they now have. They turn to it for the profound and the mundane — to shape their views and their aesthetics. Social media is a testing ground for expression, the locus of experimentation and exploration — particularly for those who cannot yet fully inhabit themselves offline for fear of discrimination, or worse. Because of that, it has become a lifeline for many people struggling to find others just like them."

"Although social media generally conditions users to share only their highlights — the success reel of their lives — Vaid-Menon thinks it’s important to share the reality of living in a gender-nonconforming body; they want people to understand what the daily experience can be like. “The majority of nonbinary, gender-nonconforming cannot manifest themselves because to do so would mean violence, death, harassment and punishment,” Vaid-Menon told me. … [more]
jennawortham  2018  instagam  internet  web  online  gender  gendernonconforming  culture  us  alisongopnik  maticemoore  alokvaid-memon  barbararisman  helanadarwin  psychology  learning  howwelearn  nonbinary  sexuality  jacobtobia  pidgeonpagonis  danezsmith  akwaekeemezi  jonelyxiumingaagaardandersson  ahomariturner  raindove  taylormason  asiakatedillon  twitter  instagram  children  dennisnorisii  naveenbhat  elisagerosenberg  sevaquinnparraharrington  ashleighshackelford  hengamehyagoobifarah  donaldtrump  socialmedia  socialnetworks  discrimination  fear  bullying  curiosity  childhood  identity  self  language 
4 days ago by robertogreco
Nadia Bolz-Weber’s Gospel of Shame-Free Sexuality | Wesley Hill | Christianity Today
..It would be easy, at this juncture, to point a finger at the thinness of much of what is labeled “progressive” theology these days in order to account for the flaws in Shameless. In this progressive Christianity, it often seems that a spirituality of the goodness of creation downplays—or bypasses altogether—any serious consideration of our fallenness. Popular progressive ways of distinguishing the Mosaic law and the legalisms of the apostle Paul from the good news that Jesus preached, with the former considered nitpicky and vindictive and the latter portrayed as no-strings-attached, often verge on anti-Judaism and drive a wedge between Jesus and the spokespersons he appointed to carry on his ministry. And what the theologian D. Stephen Long has called “a commitment to ‘progressive revelation,’ where some theologians proclaim with thoroughgoing certitude what God is doing in the world today and how it differs with what God was thought to have worked in previous times,” often permits present experience to seem clear as glass compared to the murky complexity of ancient Scripture. And, indeed, all these lamentable progressive tendencies are present in abundance in Shameless.

But the harder task would be for more conservative, traditionalist readers like me—who still think that sexual purity is a scriptural (and therefore indispensable) category and that the biblical rules against, say, premarital and extramarital sex are still binding on believers today—to take Shameless as an occasion to practice some self-scrutiny and ask ourselves whether our own failings and hypocrisies might be part of what gives a book like this its powerful appeal.
BookReview  ChristianLiving  Sanctification  Sexuality 
5 days ago by AfroMaestro
A Lady’s Many Scents - The New York Times
By Jen Gunter
Feb. 7, 2019

Pineapple juice, apple cider vinegar, douching: Is your body’s natural odor a “fixable” problem?
bacteria  gynecology  hygiene  intimacy  personal_grooming  personal_care_products  sexuality  smell  women 
7 days ago by jerryking
Refiguring the Future Conference | Day One - YouTube
The Refiguring the Future conference convenes artists, educators, writers, and cultural strategists to envision a shared liberatory future by providing us with ideas that move beyond and critique oppressive systems. Participants in the conference will address concepts of world-building, ecologies, disability and accessibility, biotechnology and the body.

The conference kicks off the opening weekend of the Refiguring the Future, a new exhibition offering a politically engaged and inclusive vision of the intersection of art, science, and technology, organized in partnership with the REFRESH collective and Hunter College Art Galleries,

The Refiguring the Future conference is curated by Eyebeam/REFRESH Curatorial and Engagement Fellow Lola Martinez and REFRESH member Maandeeq Mohamed.

10:00 AM – 10:15 AM | Opening Remarks

Dorothy R. Santos and Heather Dewey-Hagborg, Co-Curators of Refiguring the Future

10:30 AM – 11:30 AM | World-building

Exploring the settler ontologies that govern technoscientific inquiry, this panel will engage technology towards a liberatory, world-building politic.

shawné michaelain holloway, Artist

Rasheedah Phillips, Artist and Co-Creator of Black Quantum Futurism

Alexander G. Weheliye, Professor, Northwestern University

Moderated by Maandeeq Mohamed, Writer

11:30 AM – 12:30 AM | Keynote Lecture

12:30 PM – 02:00 PM | Lunch

02:00 PM – 02:30 PM | Keynote Performative Lecture

In this performative lecture, artist Zach Blas offers critical investigations on issues of the internet, capitalism, and state oppression.

Zach Blas, Artist

Keynote Introduction by Heather Dewey-Hagborg, Artist

02:30 PM – 03:30 PM | Symbiotic Ecologies

Narratives of colonial legacy, migration, and extinction have shifted our cultural imagining of ecologies. Beginning by acknowledging our existence in unsustainable climates, this panel brings forth artistic and activist practices which provoke and foster symbiotic relationships for new understandings within environmental predicaments.

Sofía Córdova, Artist

Jaskiran Dhillon, Associate Professor, The New School

Sofía Unanue, co-founder and co-director of La Maraña

Moderated by Kathy High, Artist.

03:30 PM – 04:00 PM | Coffee Break

04:00 PM – 05:00 PM | Speculative Bodies: A Shell to be Surpassed

Technological biases categorize individuals according to markers such as race, gender, sexuality, and citizenship, and in turn undermine how we live and navigate our present and future worlds. This panel collectively examines how the fields of health, genomics, and technology are reinforced by Western scientific discourses and speculate new insights for alternative systems of knowledge.

Ruha Benjamin, Associate Professor, Princeton University

micha cárdenas, PhD, Assistant Professor, University of California, Santa Cruz

Dr. Pinar Yoldas, Artist

Moderated by Dr. Kadija Ferryman, Researcher at Data and Society.

05:00 PM – 06:00 PM | Keynote Lecture

In this Keynote lecture, Keeanga Yamahtta-Taylor examines the politics of social liberation movements. Author of #BlackLivesMatter to Black Liberation, Taylor offers an examination of the history and politics of Black America and the development of the social movement Black Lives Matter in response to police violence in the United States.

Keeanga Yamahtta-Taylor, Assistant Professor, Princeton University

Keynote introduction by Dorothy R. Santos, Curator and Writer"

[See also:
Refiguring the Future Conference | Day Two

"The Refiguring the Future conference convenes artists, educators, writers, and cultural strategists to envision a shared liberatory future by providing us with ideas that move beyond and critique oppressive systems. Participants in the conference will address concepts of world-building, ecologies, disability and accessibility, biotechnology and the body.

The conference kicks off the opening weekend of the Refiguring the Future, a new exhibition offering a politically engaged and inclusive vision of the intersection of art, science, and technology, organized in partnership with the REFRESH collective and Hunter College Art Galleries,

The Refiguring the Future conference is curated by Eyebeam/REFRESH Curatorial and Engagement Fellow Lola Martinez and REFRESH member Maandeeq Mohamed.

See the full schedule here:

In the Annex:

Talks | Refiguring Planetary Health, Building Black Futures

We cannot have a healthy planet that sustains all human beings as long as the systemic oppression of Black and Indigenous peoples continues. And yet, prominent environmental science institutions concerned with conservation and climate change often fail to address this oppression or their role in perpetuating it. In this talk, we will explore how histories of scientific racism and eugenics inform current scientific policies and practice. Cynthia Malone will work with various forms of freedom practice, from hip hop to science fiction to scholarship in the Black Radical Tradition, to consider alternative visions for planetary health that advance both environmental stewardship and liberation from oppressive ideologies and systems.

Cynthia Malone, Activist, Scholar, and Scientist
The Spirit of the Water Bear

In this talk, Claire Pentecost will give an introduction and reading of Spirit of the Water Bear, a young adult novel set in a coastal town in the Carolinas. The novel’s protagonist, Juni Poole, is a 15-year-old girl who spends much of her time exploring the natural world. Inevitably, she finds herself confronting the urgency of a crisis that has no end, namely climate change and the sixth great extinction. Through experiences of activism, she finds comrades who feel environmental and political urgency much as she does, and learns that she has a place in the ongoing struggle for environmental justice. The book is a work of “Cli-Fi” or climate fiction, featuring Juni’s adventures, but it is also a work of “Cli-Phi” or climate philosophy, featuring conversations and musings on the nature of our existential predicament.

Claire Pentecost, Artist

Speaker Introductions by Lola Martinez, Eyebeam and REFRESH Curatorial and Engagement Fellow
Roundtables and Talks | Visible networks: Community Building in the Digital Arena

As notions of accessibility are being rendered visible on networks and digital medias, disability and chronic illness communities are utilizing networks to provide resources and representations. Yet what does it mean to build community within these platforms? This roundtable discussion offers reflections by artists working to provide new insights into biomedical discourses which reinforce apparent and unapparent representations of disabled bodies.

Hayley Cranberry, Artist

Anneli Goeller, Artist

Yo-Yo Lin, Artist

Legacy Russell is the founding theorist behind Glitch Feminism as a cultural manifesto and movement. #GLITCHFEMINISM aims to use the digital as a means of resisting the hegemony of the corporeal. Glitch Feminism embraces the causality of ‘error’ and turns the gloomy implication of ‘glitch’ on its ear by acknowledging that an error in a social system disturbed by economic, racial, social, sexual, cultural stratification, and the imperialist wrecking-ball of globalization—processes that continue to enact violence on all bodies—may not be ‘error’ at all, but rather a much-needed erratum. The digital is a vessel through which our glitch ‘becoming’ realises itself, and through which we can reprogramme binary gender coding. Our ‘glitch’ is a correction to the machine—f**k hegemonic coding! USURP THE BODY—BECOME YOUR AVATAR!

Legacy Russell, Curator and Writer

Speaker Introductions by Lola Martinez, Eyebeam and REFRESH Curatorial and Engagement Fellow"]

[See also:
"Eyebeam presents Refiguring the Future: an exhibition and conference organized by REFRESH, produced in collaboration with Hunter College Art Galleries."

Curated by REFRESH collective members Heather Dewey-Hagborg and Dorothy R. Santos, the exhibition title is inspired by artist Morehshin Allahyari’s work defining a concept of “refiguring” as a feminist, de-colonial, and activist practice. Informed by the punk ethos of do-it-yourself (DIY), the 18 artists featured in Refiguring the Future deeply mine the historical and cultural roots of our time, pull apart the artifice of contemporary technology, and sift through the pieces to forge new visions of what could become.

The exhibition will present 11 new works alongside re-presented immersive works by feminist, queer, decolonial, anti-racist, and anti-ableist artists concerned with our technological and political moment including: Morehshin Allahyari, Lee Blalock, Zach Blas*, micha cárdenas* and Abraham Avnisan, In Her Interior (Virginia Barratt and Francesca da Rimini)*, Mary Maggic, Lauren McCarthy, shawné michaelain holloway*, Claire and Martha Pentecost, Sonya Rapoport, Barak adé Soleil, Sputniko! and Tomomi Nishizawa, Stephanie Syjuco, and Pinar Yoldas*.

Names with asterik denotes participation in the conference. ]
eyebeam  dorothysantos  lolamartinez  maandeegmohamed  liberation  art  events  2019  heatherdewey-hagborg  shawnémichaelainholloway  rasheedahphillips  alexanderwehelive  zachblas  ecology  ecologies  sofíacórdova  sofíaunanue  jaskirandhillon  lamaraña  speculativefiction  designfiction  keeangayamahtta-taylor  michacárdenas  blacklivesmatter  gender  race  sexuality  citizenship  future  inclusions  inclusivity  health  genomics  speculativedesign  design  arts  pinaryoldas  kadijaferryman  glitchfeminism  feminism  clairepentecost  heyleycranbery  anneligoeller  yo-yolin  cyntihiamalone  climatechange  globalwarming  eugenics  racism  science  scientificracism  oppression  systemsthinking  activism  climatefiction  junipoole  accessibility  legacyrussell  technology  digital  disability  worldbuilding  bodies  biotechnology  morehshinallahyari  queer  decolonization  anti-racist  ableism  abti-ableism  leeblalock  abrahamavnisan  virginiabarratt  francescadarimini  marymaggic  lauranmccarthy  marthapentecost  sonyarapoport  barakadésoleil  sputniko!  tomominishiz 
8 days ago by robertogreco
Daily Mail Online -- The rise of female infidelity  
'... While we tend to assume that men like to ‘sow their wild oats’ but women search for ‘the one’ some scientists suggest that it’s women, more than men, who actually need “the new” when it comes to sex. A 2017 study of more than 11,000 British men and women, aged 16 to 74, found women who lived with a partner were twice as likely as cohabiting men to lose interest in sex. -- ... Another survey found that in the first three years of a relationship, women were roughly twice as likely as men to become sexually bored. -- One experiment led by Bio-psychologist Dr Meredith Chivers, involved men and women being shown pornographic films while their physical responses were monitored. -- Fascinatingly, the bodies of women who described themselves as heterosexual responded to just about everything they saw, whether it was straight, gay or lesbian sex. Straight men, meanwhile, had narrower tastes — their bodies more predictably turned on by men and women, or women and women. -- Dr Chivers, told me that not only does recent work in this area suggest that women’s desires are broader than previously thought, but that their libidos are also stronger than we’ve been led to believe. -- In another experiment male and female participants watched an erotic film and then assessed their inclination to have sex. -- Men and women reported almost identical degrees of desire. Another test revealed that female participants were just as turned on by the prospect of sex with a stranger as straight men were. According to Dr Chivers, the key to understanding the difference between men and women, is understanding the difference between responsive desire and spontaneous desire. -- While men may experience more spontaneous desire — they can go from 0-60mph very quickly — when it comes to responding to erotic stimulation women show levels of passion that rival, if not outdo, the men. -- But why would women crave variety? After all since Darwin it’s been accepted that a woman is biologically programmed to seek out one mate who can provide for and protect her while she brings up her babies. -- Meanwhile men are designed to spread their genetic material far and wide. If they have affairs it’s because their evolutionary make up means they just can’t help it. Right? Yet, the latest evolutionary research turns that whole idea on its head. -- In fact, some scientists now suggest that it’s women who need new experiences to keep interested because of how things went in our evolutionary pre-history. -- It turns out, there are sound evolutionary reasons why we are are programmed to get bored making love to the same man and lust after others. -- Forget the popular image of the fur-clad caveman going off to hunt while his woman looks after their baby, there is a growing theory among anthropologists that we evolved not as monogamous pairs but as ‘co-operative breeders’. In this way of life, loose bands of men and women raised their young collectively, and very likely mated with multiple partners. -- For early humans, female promiscuity was, under certain circumstances, a smart reproductive and social strategy. -- A way to increase the likelihood of getting high-quality sperm and maximizing the chance that numerous males might be willing to support her during pregnancy and protect and feed her and her offspring. -- It makes a lot of sense. Sleeping with a number of men, hedged against a single partner with poor fertility, could increase chances of being impregnated at your fertile time.' -- It takes a village...
men  women  sexuality  securityvsnovelty  rkselectiontheory  panarchy 
8 days ago by adamcrowe
Humanitarian documentary seeks trafficking’s end - The Huntington News
Wow [mind-blowing]: "If you’ve got the choice between getting caught with 10 k[g] of coke or 10 human beings, you’re better off getting caught with the human beings because the sentence is less.”
human  trafficking  documentary  women  men  19plx  bullsi  example  boston  terrorism  sexuality  abuse  drug  addiction 
12 days ago by csrollyson
Andrew Sullivan: The Nature of Sex
What the radical feminists are arguing is that the act doesn’t only blur the distinction between men and women (thereby minimizing what they see as the oppression of patriarchy and misogyny), but that its definition of gender identity must rely on stereotypical ideas of what gender expression means. What, after all, is a “gender-related characteristic”? It implies that a tomboy who loves sports is not a girl interested in stereotypically boyish things, but possibly a boy trapped in a female body. And a boy with a penchant for Barbies and Kens is possibly a trans girl — because, according to stereotypes, he’s behaving as a girl would. So instead of enlarging our understanding of gender expression — and allowing maximal freedom and variety within both sexes — the concept of “gender identity” actually narrows it, in more traditional and even regressive ways. What does “gender-related mannerisms” mean, if not stereotypes? It’s no accident that some of the most homophobic societies, like Iran, for example, are big proponents of sex-reassignment surgery for gender-nonconforming kids and adults (the government even pays for it) while being homosexual warrants the death penalty. Assuming that a non-stereotypical kid is trans rather than gay is, in fact, dangerously close to this worldview. [...]

There is a solution to this knotted paradox. We can treat different things differently. We can accept that the homosexual experience and the transgender experience are very different, and cannot be easily conflated. We can center the debate not on “gender identity” which insists on no difference between the trans and the cis, the male and the female, and instead focus on the very real experience of “gender dysphoria,” which deserves treatment and support and total acceptance for the individuals involved. We can respect the right of certain people to be identified as the gender they believe they are, and to remove any discrimination against them, while also seeing biology as a difference that requires a distinction. We can believe in nature and the immense complexity of the human mind and sexuality. We can see a way to accommodate everyone to the extent possible, without denying biological reality. Equality need not mean sameness.
sexuality  gender  from instapaper
16 days ago by ayjay
RT : In 2015, Janice Irvine found that academics who research studies experience stigma within higher educati…
sexuality  from twitter
17 days ago by gaelicWizard

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