Archive for the 'Sexuality' Category

A survey on attitudes towards casual sex

Heather Corinna, founder and executive editor of the indispensable site Scarleteen, is doing a large study on multigenerational experiences with and attitudes about casual sex. The data will ideally be used for publication, but answers are completely anonymous and will only be used anonymously.

There’s a lot of buzz now about “hooking up,” the newest term for casual sex, though casual sex isn’t new at all — nor does it only belong to the current generation, despite often being presented that way. Unlike most of the buzz out there, she’s not interested in telling anyone how to have sex, warning people off any given kind of sex or in presenting any one kind of sex as “the best way.” She’s just looking for what’s real, both in sexual attitudes and experiences among a diverse array of ages, genders and sexual identities, races and sexual ideologies/constructions. The only requirements for participating in this study are being over the age of 16, and having had some kind of sexual partnership before, even if none has been casual. The study will take around twenty minutes.

She would like the study to show as diverse an array of people as possible, especially since so often media representations or cultural conversations about casual sex are usually only about heterosexual white women or about gay men. She particularly wants to be sure LGBT people, people of color, those over 45 and social conservatives are adequately represented, so please share this link with your networks after you take the survey yourself, especially if your networks include people in any or all of those groups. I know I have a number of readers who fall into those groups, and urge them to take part.

You can take the survey by clicking here.

If you don’t know who Heather is, she’s been working in human sexuality for around 12 years. She is the founder and executive director for Scarleteen.com, does sex education outreach at youth shelters and women’s clinics in Seattle, and has been a sex columnist and writer online for sites like The Guardian and RH Reality Check. She has also been published in a handful of anthologies and is the author of S.E.X.: The All-You-Need-to-Know-Progressive Sexuality Guide to Get You Through High School and College (DaCapo Press), a book which I regard as the single best sex education text available anywhere.

If you have any questions, you can contact Heather at hcorinna@mac.com

Discourses of desire and the problem of rejection

Last week, Rachel Hills guest-posted an explosive piece at Feministe: But Women Don’t Rape. Rachel began by reflecting on this post at the Feministing Community which dealt with a woman’s sudden awareness that one of her female friends had coerced her boyfriend into having sex. The comment threads at both Feministing and Feministe are substantial and well worth a read.

Rachel and her commenters note the constellation of factors that make us believe that women cannot force men into unwanted sex: our misconceptions about male physiology (the “guys can’t have erections or ejaculate against their will” myth); our belief that men are more resistant to psychological pressure and invariably less eager to people-please: our notion that, as the Feministing post put it, “nice girls” (especially feminists) simply are incapable of forcing their boyfriends to do anything against their will.

Please join the great discussion at either site. I have posted a bit on the issue of men-as-victims, as well as on the notion that pleasure is not evidence of consent. In a 2005 post about Mary Kay Letourneau and Vili Fualaau I wrote:

For too many of us, pleasure and orgasm are inconsistent with (being a victim of) sexual violation. But to assume that pleasure and orgasm are always acts of volition is to defy practically everything we know about adolescent development, sexuality, and power.

I’d amend that to say that the statement holds fairly well even if we remove the “adolescent” from it.

But there’s another issue that Rachel raised at Feministe that I’d like to tackle: the way in which we socialize women to believe that they ought never be the higher-desire partner in a heterosexual relationship. She writes:

…one of the interesting threads that has come through in my interviews is how very poorly many women take it when their male partners don’t want to have sex with them. They don’t like it at all. For these women, being turned down for sex – even if only occasionally, even if only once – is read as communicating a whole lot of nasty things about them and their relationship. That their partner doesn’t find them attractive anymore, that he’s cheating, that their relationship lacks passion, that they’re bad in bed, that he’s not into women at all.

(For more on Rachel’s research and to take her survey, visit here.

I think that Rachel’s right. The male sexual desire discourse tells us that men are always in the mood, invariably hornier than women. Indeed, our whole notion about the myth of male weakness is linked to assumptions about the overwhelming power of men’s libidos. But as countless women have discovered in relationships with heterosexual men, this discourse founders on the rocks of reality. As Rachel says, many women are confused when boyfriends or husbands evince less interest in sex than they themselves do. Rather than question the discourse, many choose to blame themselves, assuming that they are insufficiently attractive. Sometimes, they externalize that self-doubt, accusing their male partners of being gay or of having an affair.

As several of the commenters have pointed out, there’s an old axiom in marital therapy: the lower-desire partner has more power than the higher-desire partner. The one who has the power to please or disappoint by saying “yes” or “no” gains the upper hand. (I’ve posted about that a couple of times. Sorry to always link to myself, but here’s a post on that subject too.). And of course, one of our most traditional (and loathsome) discourses with which we raise young women is the one that teaches that a woman’s power comes from her ability to control men sexually. Sex is a bargaining chip, and its value is created by men’s impetuous libidos.

Though most younger women today, particularly young feminists, intellectually reject the “sex as leverage” trope, the idea continues to exert an uncomfortable hold on many. Many women don’t realize the degree to which they had “bought in” to the discourse until they find themselves in relationships with men whose desire for sex is less than their own. And while it’s never easy to be rejected, and never easy to deal with sexual frustration and self-doubt, men are more insulated than women from the effects of that rejection. That doesn’t mean men are less sensitive, or less vulnerable to hurt. But a man whose sex drive is higher than his female partner’s can comfort himself that theirs is “a normal relationship.” His frustration is par for the proverbial course; his masculinity is not called into question when his girlfriend is not in the mood.

We have many inanities that pass for common wisdom about men and women and their different attitudes towards sex. We say things like “Women need a reason; men just need a place” or, when describing the speed of arousal, that “Men are lightbulbs, women are ovens”. My readers can probably think of more. And while like all cliches, they prove true in some instances, the exceptions are sufficiently numerous as to disprove the rule altogether. The problem is, of course, the effect on the many for whom the opposite of these “truisms” is true. A woman who does “feel like a lightbulb” when it comes to arousal is made to feel abnormal, as is a man who is more “like an oven.” And while these bits of common nonsense comfort “higher desire men”, reassuring them that they are normal, they suggest that all sorts of things are wrong with a woman if she finds herself more easily and frequently turned on than her boyfriend.

It is axiomatic that the fewer freedoms women have, the more their beauty is valued. Some of the most repressive societies on earth value that beauty by concealing it from all but her husband, who is entitled to possess it as he pleases: others encourage young women to display their bodies (whether they want to or not) for men’s consumption. This isn’t about burqas and bikinis again. It’s about the idea that we raise our daughters to see their beauty as a particular source of power. And while most of us would like to be found attractive, our craving to be wanted sexually is often in inverse proportion to the amount of leverage we can achieve using our other talents.

A decade into the 21st century, and many of us still believe that a woman’s desirability is among her most valuable assets. And many women who don’t think that they believe that nasty old sexist notion discover that it still has a strange hold upon them –and they discover it at the moment that they find themselves in relationships with men whose desire for sex is less than their own.

The plasticity of desire: new and comforting research

In many of my posts (most recently, here), I’ve made the case that sexual desire is more malleable than we think it is. I tend to argue against reparative therapy (the pseudo-science of helping gays become straight, repudiated by every serious professional body of psychologists and psychiatrists) not on grounds of inevitable ineffectiveness but on grounds that it attempts to fix something that isn’t broken. I do think we can shift our desires, and that to a far greater degree than we realize, our desires are less inherent in our make-up and more a response to external influences. I realize that the pendulum of popular thinking is in the opposite direction — the last quarter-century has seen the hegemony of the evolutionary psych crowd, the sort who insist that virtually every aspect of our identity is coded in our genes and driven by our hormones. In the nature v. nurture debate, the trendy thing to believe now is that nature has won in a cakewalk. But — to mix my metaphors recklessly — pendulums do swing back, and I think the turn of the tide approaches.

To that end, this very interesting article in last weekend’s Science Blog: ‘Straight Men, Gay Porn’ and Other Brain Map Mysteries (h/t to reader Jo for sending it along). It opens:

For most of the last century, neuroscientists were convinced that adult brains were pretty much set. Now, recent neuroscience reveals that our brains are surprisingly plastic throughout our lives. By learning techniques that help us sidestep unwanted wiring, we can even direct the re-wiring process—with seemingly miraculous results.

Read on. It’s nice to have something I’ve been saying for a long time validated by some of the latest research. It doesn’t end the argument, but it’s the beginning of a counter-narrative.

“I’ll show you!” Of fidelity, reciprocity, drunkenness, and fear

I got a note from a former student of mine last week. Sophrosyne writes:

I know it has been a while since I’ve spoke to you, but I am going to lose my mind or at least it feels like it. I have been dating this man for seven months and two weeks ago I made the mistake of driving drunk. This is an extremely sensitive issue for him because three years ago he lost a girlfriend (she got hit by a drunk driver while driving) and a best friend (similar scenario). I know it was a terrible mistake to make, it was something I’d never done before and am quite sure I will never, ever do again. I didn’t get caught or into an accident, and that is a miracle. But my boyfriend found out anyway.

Ever since the incident he has been very upset with me. He has remained in the relationship, but I feel that he is being very disrespectful. He has been hanging out with past lovers and ex-girlfriends, spending lots of time with them on the phone and in-person (something he had agreed not to do when we got together.) I don’t know what to do or think. He tells me he loves me, but I feel like I am being punished. I made the decision to give him one month as of February 1st to either try to forgive me and move forward or I will walk away from him.

I feel like a fool for tolerating his behavior, but at the same time I did make a mistake. In his mind, he feels that driving drunk is worse than cheating. I need advice…I am having difficulty sleeping, eating, studying, just functioning. I don’t know what to do.

Soph gets that she made a mistake, one that could have had deadly consequences. Since she gives her word it was a one-off, I don’t know that there’s much more that can be said about her drink driving incident.

Many years ago, when I was much younger and far more willful than I am now, I behaved similarly with a girlfriend of mine. “Ethel” and I had met in a sober living house, and despite warnings from those who knew our fragile state better than we, we embarked on an instant and intense relationship. We ended up spending eighteen months together on and off, moving into our own place when we were both thrown out of the sober living situation. As it turned out, I had an easier time getting sober than she did (though this was long before my last relapse in 1998). While I began to put weeks and months together, Ethel had a hard time staying clean for more than a few days at a time. For the first time in my life, I found myself in a co-dependent relationship with an addict whose disease was, at least in its obvious manifestations, worse than my own. I drove home from school each day, my stomach in knots, wondering if Ethel would be sober — and if not, in what condition she and our little apartment would be.

Eventually, I started cheating on Ethel. My rationalization was much the same as that of Soph’s boyfriend: I was giving myself some emotional protection from hurt by seeking consolation with others. Ethel found out (when it came to covering up my infidelities, I was about as subtle as a kibbutznik at a D.A.R. convention). We had volcanic arguments. I justified my cheating by pointing to her drinking, suggesting that if she wanted me to be faithful, she needed to be sober. I insisted that I was entitled to a quid pro quo relationship (I remember that even as I made it, the argument sounded false, ugly, and hollow.) Ethel pointed out that the thought of me sleeping around was hardly an encouragement to get sober. And on it went, month after month. I “cheated at” Ethel; she “drank at” me. It was one of the more painful relationships of my life, both because I was (despite my inability to live up to any sort of commitment) desperately in love with Ethel, and because I was choking on my own sense of fraudulence and narcissism.

Soph and her boyfriend aren’t quite where Ethel and I were. But it seems clear that he too is using the “quid pro quo” argument; he too is “cheating at” his girlfriend. Soph is not chronically drink-driving (something Ethel did with alarming regularity, even after her license was suspended), but she is being punished just the same. Of course, her boyfriend’s fears are powerful, linked as they are to his own painful memories of loss. Many of us respond to fear by trying to anesthetize ourselves, which is one reason why I so regularly cheated on Ethel. Flirtation and intrigue with others outside of our primary relationship, even if physical sex doesn’t take place, is a powerful prophylaxis against getting hurt — it is a marvelously passive-aggressive response. On some level, Soph’s boyfriend probably knows that he is dodging the issue and taking the easy way out, and I suspect that stings him.

Fidelity, for the umpteenth time, is not just a promise to a partner. It’s a promise to ourselves: a promise that we are not the sort of person who will quickly turn into a liar or a cheat. Obviously, if a relationship comes to a clear and final end, then the expectation of fidelity ends with it. But while a monogamous relationship continues, part of being a grown-up is not making one’s fidelity contingent on the other person’s day-to-day behavior. If my wife is cross with me, or annoys me in some way, I am not justified in seeking sexual or romantic solace with someone who will, ahem, “understand.” The whole “I’ll show you!” aspect of conditional monogamy is not only juvenile and reflective of an incomplete understanding of what a relationship requires, it is clear and incontrovertible evidence of fear and the inability to self-soothe. Soph’s boyfriend is entitled to be angry that she drove while drunk. He is entitled to share with her his own particular reasons for reacting so strongly to the incident. And she does owe him a promise that it won’t happen again.

But Sophrosyne doesn’t owe her beau her patience while he displaces his anger and anxiety into flirtations, intrigues, or worse with his exes. Her mistake is not a justification for his abrogation of his commitment to put all of his romantic and sexual energy into her. And despite her serious error, she has not lost her right to demand that he not only bring her all of that energy, but bring her his pain and fear and his truth as well.

“If they could see me now”: sex, homosociality, and the internalized male audience

In the comments below yesterday’s post about Tiger Woods and homosociality, Tom questions my use of the concept in describing the golfer’s infidelities with a certain type of woman. If homosociality drives men to use women to seek status in the eyes of other men, he wondered, how does it explain the behavior of men who have (what they thought were) clandestine affairs? Doesn’t the desire for secrecy vitiate the argument that the behavior is driven by a longing for validation from other men? It’s an important question, and deserves a longer answer than can fit in the comments.

In 2005, I wrote a long post about the task of helping women silence their internalized audience. The internalized audience is that Greek chorus in one’s head, made up of parents, peers — perhaps pastors and professors — and so forth. When one does something, even in secret, that one imagines might either delight or scandalize members of that audience, one spends time ruminating “What would they think if they could see me now?” For many women in particular, that internalized audience is incapacitating and shame-reinforcing, as I wrote in that post and again in this one.

The notion of homosociality dovetails nicely with the male version of the internalized audience. In other words, status-seeking young men don’t just perform for other flesh-and-blood males (fathers, brothers, coaches, Alpha guys) — they perform for the internalized audience of those figures. In Guyland, Michael Kimmel’s marvelous work about contemporary young men, Kimmel interviews a fraternity member who recalled having sex with a young woman whom all of his “brothers” thought was incredibly hot. The young man remembered that all he could think of while hooking up with this woman was what his “bros” would think if they could see him at that moment. The homosocial boost to his ego, in other words, was more powerful than his own sexual excitement — even though his fraternity brothers were not, in fact, watching or (yet) aware of his “conquest.”*

This young man wanted his male peers to find out eventually. But his pleasure came not merely from letting them know that he had sex with a particularly desirable woman, it came from contemplating their reactions before they knew about it. This is a not-uncommon scenario; the actual revelation of “what happened last night” is almost anti-climactic compared to the delicious validation that comes with imagining other men’s envious, even awed responses to this evidence of his masculine prowess.

In describing his own coming-of-age in rural Mexico, Amherst professor Ilan Stavans writes in the anthology Muy Macho of his ritualized first visit to a brothel:

Losing our virginity was actually a dual mission: to ejaculate inside the hooker and then, more importantly, to tell of the entire adventure afterward.

It’s not a leap to imagine that the thrill while with the prostitute lies chiefly in the imagination of how the recitation of the night’s events to one’s peers will go down!

For men who, for any reason (often because of adultery) need to be secretive about their extra-marital sexual lives, it’s certainly possible, even probable, that the validation that comes from imagining the status-boost that would come if their buddies knew who they were bedding is almost as good, or perhaps even better, than actually letting them know. Just as so many little boys, playing alone on a court or a field, imagine that they are in a stadium in front of a huge cheering audience, so too slightly older boys, getting it on in a hotel room with a gorgeous young woman who isn’t their wife, may imagine something remarkably similar.

*It is popularly believed that in single-sex groups, it’s common for women’s discussion of the sex they’ve had with men to be much more graphic than men’s discussion of the sex they’ve had with women. If this is true, then it reinforces the point that men’s story-telling is not about the exchange of detailed information, but about the opportunity to gain status in the eyes of other men. Other men may want to know that you got the “hot chick” into bed, they may want to hear your claims of how good it was (and how good you were), but any further detail about what transpired is positively unnecessary. For homosocial reinforcement to work, that it happened is enough — how it happened is irrelevant.

The slut-shaming of Amanda Knox: an old and ugly Italian pattern plays out again

As a busy afternoon has faded into a quieter evening, I’ve been unable to get thoughts of the Amanda Knox conviction out of my mind. For those not in the loop, Knox is a 22 year-old American woman who was found guilty today by an Italian court of murdering her British housemate while both were students doing a year abroad in Perugia. Knox and her Italian boyfriend were convicted on what the vast majority of American observers considered to be circumstantial evidence, with no convincing evidence of a motive, and after another man unconnected to Knox and her fella had already been convicted of the crime. The murder of the young English woman, Meredith Kercher, took place in 2007, and the story has been given sensational coverage throughout the European media, particularly in Italy and the UK. The allegations — never proved to the satisfaction of most — that Knox and her beau had killed Kercher as part of a bizarre sexual ritual were captivating; the prettiness of the young women involved and the luridness of the story spun by the prosecution generated tremendous global interest.

In the fall of 2000, I taught a semester abroad in Florence. I traveled with one other teacher and 45 Pasadena City College students, two-thirds of whom were female. The vast majority of Americans who study abroad are women, for a variety of reasons, and our trip was no exception. We warned our students about the attitudes that many Italians have towards young American women; we advised them about the different “street environment” they could expect to find in Florence. But even I, who had traveled extensively in Italy before going as a professor, was stunned by the attitudes we encountered. The reputation of American “girls” as sexually undiscriminating, freed for the first time from the watchful eyes of parents and at least most of their peers, was nearly universal. And while it is certainly true that for the young and not-so-young, travel is almost invariably an aphrodisiac and a notorious compromiser of inhibitions, the beliefs about American women students were grounded far more in myth and media than in reality.

Still, some of the young women on our trip did have flings with the locals; a few did find Italian boyfriends, as Amanda Knox did. There were some heartbreaks and some scares. I half-jokingly told my students, in one of our pre-trip meetings, that I had only three rules for them: No jails, no hospitals, and no unintended pregnancies. We had a couple of students picked up by the cops (and then released, for smoking marijuana with local lads), we had one tragic incident that left one of our guys paralyzed for life from the waist down. It was an eventful trip. But though there was a lot of drinking and quite a few short-term affairs, for the most part our students emerged unscathed. And whatever they were doing, they treated Florence and the rest of the country with respect and the kind of wide-eyed wonder so natural among youngsters from the New World making their first serious visit to the heart of the Old.

I hated the contempt for our students that I so often heard from some in Florence and elsewhere. Though it was often tinged with anti-Americanism (and this while Clinton was still in the White House), it was directed almost exclusively towards our female students — particularly the ones who were perceived as more attractive, or who wore more revealing clothing. The prosecutor in the Amanda Knox devoted extensive time to discussing the defendant’s sex life and her occasionally flamboyant dress, even her taste in (or lack of) underwear. Her diary, replete with the personal details one would expect in a private journal, has been read repeatedly in court. The vulgar British tabloids labeled her “Foxy Knoxy” and “No Knicks Knox”; it was a world-class exercise in cruelty and slut-shaming. Apparently, to the amazement of even Italian legal experts (familiar with the guilty-until-proven innocent style of jurisprudence in that country) the paper-thin case, built more on animosity towards sexually adventurous American girls than actual evidence, worked today. Knox and her boyfriend face a quarter-century in prison, but have a chance to have that reduced on appeal.

Before, during, and after I taught in Florence I never believed that Yanks abroad ought to be above the law. A dual citizen myself, I have no patience for the “ugly American” code of conduct. (I will note, having mentioned my British passport, that tourists from the UK were often far more poorly behaved on Italian beaches and in Italian nightclubs than were students from the States.) At the same time, I have no patience with reflexive anti-Americanism of the sort that many of my students, no matter how polite, ran into all too frequently. And as a feminist professor, I was and am particularly disgusted by the mix of prudish censoriousness towards and predatory fascination with the sex lives of young women from America who come to Italy to study.

When I look at the face of Amanda Knox, I see someone who looks a great deal like many of the students I taught. When I hear the details of her private life discussed with both salacious enthrallment and affected repugnance, I think of the experiences of so many of my students who went abroad with me. When I hear the twisted, groundless narrative that the prosecution offered, something along the lines of “American girl is sexually curious and open about it and she smoked pot: therefore it’s only a hop, skip, and a jump to stabbing one’s prudish roommate to death”, I’m enraged and indignant. What happened to Amanda Knox — and I am nearly as convinced of her innocence as her parents — could have happened to a dozen young women I knew and taught in Italy.

Make no mistake, I grieve the loss of Meredith Kercher and the horrible way she died. But I have little doubt that if Knox had been a little less pretty, a little less sexual, and a little less American, she’d never have spent a day in prison for her roommate’s murder. On her behalf, and on behalf of others like her, I am very angry tonight.

Reprint: Fat, Slut, Selfish

This first appeared in June 2007.

I’ve been teaching women’s history here at Pasadena City College for more than a dozen years now, and throughout that time, have made journals a critical part of the course. It’s a lot of reading for me, but I remain convinced that my own teachers were right when they told me that putting my words down on paper is the single best way to figure out what it really is I think, feel, and believe.

Over these twelve years or so of teaching gender studies, of meeting with countless students in office hours, of listening. of reading student journals and reflecting on what I find there, I’ve noticed some fairly clear patterns. And the pattern that’s in my head this morning is the ubiquitousness of self-doubt and self-criticism that I see in so many of my female students (and youth group kids).

As my students will confirm, I’m fond of insisting that there are “three key points” to be made about virtually anything. (Too much Trinitarian Christianity; too much of the “three-column system” in Kabbalah; too much Hegel… or three divorces. Take your pick.) And if I were to try and sum up all of the negative self-talk I encounter from my students in just three words, it would be easy:

Fat, Slut, Selfish.

Let me be very clear that I’m not claiming that most women regularly beat themselves up with all three of these. For most of my students and youth group kids, one or two of these three words is particularly haunting. The fear of fat is much commented upon, and in looking back over the last twelve years of journals, the best that I can say is that that crushing anxiety about the body has, at least, not gotten significantly worse. Of course, it couldn’t get much worse. (I do notice more of my male students admitting to body dysmorphia and a desire to lose weight or change their shape.)

If the label “fat” still has tremendous power to wound, there are signs that at least among some young women, “slut” is losing at least a little of its force. From what I can tell (and to generalize enormously), we’ve done a marginally better job of helping young women claim ownership of their sexuality. Compared to what I was seeing, hearing, and reading in the mid-1990s, I see slightly more acceptance among young women (and their male peers) of the notion that women have the right to be sexual subjects rather than objects. Of course, as many feminists worry, when it comes to “sex talk” it’s often difficult to distinguish between false bravado and a genuine embrace of erotic agency. One role of feminist mentors (and youth group leaders) is to provide a safe environment where students can get honest about sexuality. It’s in these safe environments that those who are merely “talking big” about their comfort with their sexuality can begin to acknowledge that some of that apparent confidence is a facade; it’s also in these environments that those who are anxious or confused about their own sexuality can begin to unburden themselves. Continue reading ‘Reprint: Fat, Slut, Selfish’

Lot’s daughters, and ours: on sexualization, feminism, and the absence of agency

For the first time in three years, I’m teaching my humanities course on “The Dysfunctional Family and the Western Tradition.” (More about that course here.) We use the work of John Bradshaw as a tool with which to interpret four great masterpieces: the book of Genesis; Euripides’ “Medea”, Ibsen’s “Doll’s House”, and Williams’ “Cat on a Hot Tin Roof.” I’ve been teaching the course periodically for over a decade, and it’s one of my favorite classes to offer.

Yesterday, we talked about Genesis 19; the famous story of the destruction of Sodom — and of Lot and his daughters. Since the last time I taught the course, I’ve read Robert Polhemus’ dazzling (if occasionally exasperating) Lot’s Daughters: Sex, Redemption, and Women’s Quest for Authority. Polhemus’ book covers not only the story of how the incestuous relationship between these young women and their father has been interpreted within the Abrahamic traditions for millenia, but he touches on some of the ways in which non-incestuous older men/younger women relationships in popular lore mirror the Lot story. (The book is already dated, focusing as it does near the end heavily on the Hillary-Bill-Monica triangle that was so fascinating in the late ’90s; the biblical parallels are there, but to my students who were barely into elementary school at the time, the story doesn’t resonate.) In any case, I recommend Lot’s Daughters with enthusiasm.

The outline of the story ought to be familiar: Lot, Abraham’s relative, offers hospitality to two angels who come to his hometown of Sodom. A crowd of locals besieges Lot’s house, demanding the opportunity to rape the (male) angels. Lot tries to calm the crowd by offering his two virgin daughters instead, but the crowd isn’t interested; Lot ends up being pulled back inside the house. The city is soon destroyed by God, with only Lot and his family permitted to escape; Lot’s wife (the women, of course, are unnamed) makes the fatal mistake of looking back at her burning hometown — and is turned into a pillar of salt. Lot and his daughters end up taking refuge in a cave, where the girls decide to get their father drunk and have sex with him so that he can father their children. The eldest daughter conceives a son who will be the first of the Moabites, the people from whom the great figure Ruth comes. Since Ruth is an ancestor of David, and David an ancestor of Jesus, Christ himself is (if we accept Matthew’s lineage) a descendent of a line begun in father-daughter incest.

We all have a question, reading this story: why do the daughters do it? From a feminist standpoint, it’s a perverse twisting of the reality of incestuous abuse; the literature on the subject reveals that parent-child incest is, in reality, always initiated by the former. The victims are turned into the victimizers, and the male authority figure is absolved (through his drunkenness) of responsibility. Read literally, it’s infuriating in its familiarity; heck, it even fits in as an early example of the “myth of male weakness” against which we’ve so often railed on this blog. Lot gets to pass on his line, and he gets to do so with young, nubile women rather than with his barren wife. (Salt, strewn in fields, destroys fertility — you don’t need to be a graduate student in English to figure out that turning a pillar of salt is a metaphor for the undesirability and absent fecundity of ageing women.) Lot gets to start this blessed line –one that will include Ruth, David, and Jesus — through a sexual act for which he was not responsible. In Genesis 9, Noah curses his son Ham for catching his father drunk and naked and exposing the secret; ten chapters later, Lot remains silent when his daughters get him drunk and naked. (Polhemus has a fascinating section in which he details the ways in which centuries of Christian and Jewish theologians devised ways to absolve Lot of what ought to have been a profound sin).

But here’s the angle Polhemus doesn’t touch on, and one we did explore yesterday in class. The first we learn of Lot’s daughters is when their father offers them up to be raped by a mob. Lot wants to use the sexuality of his own children as a bargaining chip in order to protect the men who are his guests. Read in modern terms, Lot is doing what older men (sometimes fathers, often not) continue to do to adolescent girls: reduce their worth down to one thing. Their value lies solely in their desirability, in their imagined purity, in their youthful fuckability. Scripture doesn’t tell us what the girls thought when they heard their father offer them up to the crowd, but it’s not hard to see the impact on their lives. From a feminist and a family systems standpoint, we can’t understand why the girls seduce their father until we understand the impact of his earlier betrayal upon them.. Continue reading ‘Lot’s daughters, and ours: on sexualization, feminism, and the absence of agency’

Of never feeling hot: the missing narrative of desire in the lives of straight men

I’ve been thinking this week about the experience — or lack thereof — of being the object of other’s desire. Two different posts got the wheels turning: Girls, Both Real and Otherwise by Daisy B., and Figleaf’s Unforseen Consequences of Men Believing Themselves Unseen. Both Daisy and Fig, in different ways, talk about alienation from their own bodies, at least as they appear to others (and, in a sense, to themselves). I recommend both posts.

In feminist circles, it’s common to talk about the tremendous damage that objectification does to women of all ages and adolescent girls in particular. Many young women remember a moment (painful, terrifying, or, perhaps less often, full of wonder) when they realized that they were the object of another’s sexual desire. Even more women have memories of being sent the mixed message of how both to entice desire (lessons on how to apply make-up, how to dress “sexy” taught at a young age) and how to avoid appearing either “slutty” or “ugly.” (the distinction, of course, is a shifting and elusive one.) For better or for worse, most young women grow up with a cultural awareness that their generally speaking, women’s bodies (though perhaps not their own) are intensely desirable to boys and men; strategies for managing that desire are much-discussed facets of women’s magazines, the advertising industry, and conversation.

But we don’t have a culture in which many young men grow up with the experience of being seen and wanted, in which young men grow up with the sense that their bodies are desirable and beautiful as well as functional. Our cultural discourse about young men teaches that managing their own (presumably insatiable) sexual desire is the defining task of their adolescence. A “jock discourse” that encourages young men to “score” with as many women as possible and an “abstinence discourse” which encourages young men to restrain themselves heroically have essentially the same perspective: your job as a man is to channel your libido, either into sexual conquests or radical restriction. Both discourses center male desire, just as most discourses aimed at young women teach teenage girls how to gain, manage, and direct that same titanic force. The missing element, of course, is the idea that female desire can be directed towards men in general, and towards their bodies in particular.

There’s some explicitness below the fold. Use your own judgment about proceeding. Continue reading ‘Of never feeling hot: the missing narrative of desire in the lives of straight men’

More linkage: Magical thinking and unplanned pregnancy, a new report

Since I’m in a linky mode today, let me direct readers to a PDF file (cap tap to Kate D.) from the good people at the National Campaign to Prevent Teen and Unplanned Pregnancy. Entitled Magical Thinking: Young Adults’ Attitudes and Beliefs about Sex, Contraception, and Unplanned Pregnancy, it takes a detailed look at some of the issues that came up in these two posts last year.

The study looks at young adults, whom the National Campaign defines as 18-29 year olds. These aren’t minors, and yet the fatalistic attitude towards pregnancy which we often associated with younger folks is all-too-prevalent among those who surely ought to fall into the “old enough to know better” category.

A note on the National Campaign: its chair is Thomas Kean, the Republican politician who served on the 9/11 commission. Yes, Virginia, there are pro-choice Republicans who are passionately committed to women’s rights and environmental causes. Tom Kean is a good lad, and he’s a fine ally on at least some issues. Would that more in his party were of his caliber and of his views.

Learning to long for what is good for us: some thoughts on sexual recovery for unquiet minds

Yesterday’s post about emotional affairs and betrayal elicited this comment from jennyfields:

I am relating to today’s post on many complicated and vague levels. I wonder how this applies to “entertaining” fantasies that would be an emotion betrayal of yourself instead of a partner. Is it the same thing or is it different? Where is the morality when it’s only to yourself that you have made certain promises?

I know quite well what jennyfields is referring to, both because she and I have corresponded and because it’s an issue I’ve had ample opportunity to consider in my own life. I’ve written before about the issue of feminist men and the problem of heterosexual desire, and that touches a bit on the topic jennyfields raises, but not entirely. What she’s talking about is breaking unhealthy sexual patterns, and how to cope with the intrusive fantasies that often arise as we make our way in recovery.

Lots of us, for example, have a history of being attracted to people who are not good for us. Call it the “bad boy syndrome” or what-you-will, but it’s common enough to be the subject of biting humor and endless reflection. Women and men, queers and straights, a great many folks have struggled to reconcile what our head tells us is healthy with what our libido (informed as it so often is by childhood traumas of one kind or another) or our heart longs for. And a great many of us, myself very much included, developed unhealthy patterns early on in our sexual relationships. To use one classic example, a young woman who had an emotionally distant father may form destructive sexual relationships with inappropriately older men, hoping (whether she’s conscious of it or not) that she will be able to earn attention and validation through sex. Assuming her father didn’t sexualize her inappropriately, sex for her becomes the one missing element that made her invisible to the older man she needed most when she was small — and thus she pushes that sexuality front and center in her adolescence, hoping that it willl be the missing piece of the puzzle. That’s a hard habit to break. Some men may get into the “knight in shining armor” pattern in which they seek out women whom they imagine need them desperately — which often leads them to become the so-called “Nice Guys(tm)”.

I had so many unhealthy patterns that they intersected and wound ’round each other into a perverse patchwork quilt of romantic and sexual dysfunction. With an addictive personality since birth and a drinking problem (well-concealed at first) since I was fifteen, it’s no surprise that the women I was drawn to were often close to my own level of emotional stability. And though my first two wives (the ones I was married to in my using days) were very different from each other, and though some of the women I dated were remarkably stable, my “unhealthy type” was usually the same. I liked my fellow addicts, preferably with a dual diagnosis of manic depression to boot. When I was newly single after my second divorce, a clueless acquaintance, hoping to “get me back out there”, asked me what sort of women I was interested in meeting. Without skipping a beat, a cousin of mine who was part of the conversation said “Hugo likes short-haired brunettes with sex addictions, high IQs, eating disorders, and a bipolar diagnosis.” Continue reading ‘Learning to long for what is good for us: some thoughts on sexual recovery for unquiet minds’

The danger of wanting to be first: a reply to bmmg39, updated with lyrics

Below this January 14 post on experience and numbers, bmmg39 writes:

…my view is that, often, people with little or no experience in a certain thing — it CAN be sex but it could also mean romantic love, or kissing, or slow-dancing, or whatever — often seek others with the same low level or non-level of experience. Someone who’s never “soul-kissed” someone else might not feel comfortable with someone who’s done that with a hundred people already. That doesn’t mean the first person thinks that there’s something wrong with the second; it means that the first person would like to be remembered fondly as someone else’s first experience in that department — with all the wonderful awkwardness and nervousness that is said to come with it.

The bold emphasis is mine. What bmmg writes sounds innocent and sweet enough. But the problem is clear: when one of our chief longings is “to be remembered fondly”, to be “someone else’s first”, we’re placing our own desires ahead of our partner’s. We’re using sex as a way of leaving a mark on another person’s body or heart, hoping — as humans tend to hope — that we won’t be forgotten. There’s no question that most of us would like to leave an impression on other people; perhaps it’s the historian in me, but there are few worse fears I have, to be honest, than that I will be completely forgotten! But bmmg makes the mistake of assuming that “first” equals “most memorable.” Ask around. Legions of people, particularly women, would rather forget their first experience of heterosexual intercourse. There’s not infrequently a world of difference between, say, the first partner with whom you had intercourse and the first partner with whom you truly felt close and safe.

When my wife and I were planning our wedding, she was hardly unaware that this was to be my fourth marriage — and her first. (Indeed, I have been the first husband to four different women.) A friend of ours did ask her, on one occasion, if it bothered her that she was doing something for the first time that I had done several times before. My fiancee, sensible as ever, said, “No, because this is the first time he’s doing it with me.” She was focused, bless her, on the marriage we were building together. She didn’t deny the reality of what had come before, but she rightly saw no reason to believe that prior experience on my part would diminish the unique intensity of what we were creating as a team. She knew better than to see me as a three-time loser and a has-been. So when we talked about rings and dresses and bands and caterers, she was aware — on some level — that I had had all those conversations before. But she was also clear that passion is not automatically killed by repetition; she knew enough to know that past behavior isn’t always the best indicator of future action. Above all, she believed that most of the time, the axiom of “post hoc ergo propter hoc” holds true: my ability to be a great husband in my fourth marriage was in no small degree a consequence of all the mistakes I had made in the previous three. Some folks hit a home run on their first at bat. Others… need to be sent down to the minors a time or three.

When a good relationship grows and endures, it does so in its own memorable ways. There is very little, from a purely physically sexual standpoint, that my wife and I could possibly do together that we haven’t each separately done with other people in the past. But that has damn all to do with the memories we create together and the marks we leave on each other. For heaven’s sakes, when I kiss my wife, I’m not comparing her tongue to that of umpteen other women; I’m fairly certain that she isn’t comparing my touch to that of her previous lovers! The tapes of what was are stored away. Why on earth would it matter that I’m not the first to make the woman I love call on the name of God in a moment of pleasure? It would only matter if I allowed my ego to trump my love, if the need to be the first was more important than the need to be the now. Continue reading ‘The danger of wanting to be first: a reply to bmmg39, updated with lyrics’

Exclusivity, not rarity: further thoughts on the “number” and the richness bequeathed by a “past”

In July 2005, I wrote a long post entitled “Don’t Ask, Don’t Tell, and the Right to a Private History”. I wrote about dealing with one’s own — and one’s partner’s — sexual past in a relationship, and the importance of not allowing one’s consciousness to obsess on what one’s current lover has or hasn’t done. I took an especially strong tack against the habit, common among the insecure and the young (particularly, but not exclusively males) of nagging to be told “the number” of previous partners. I wrote:

On the subject of one’s sexual past, I’ve become a great believer that no one should ever ask — or answer — the question “So, how many people have you slept with?” (Let me clarify: I don’t mean one shouldn’t tell one’s good friends — just not one’s partner.) Answering a request to reveal one’s number rarely turns out well, especially for women. For more conservative (and insecure) men, any number higher than “zero” will be too high; whether it’s five or fifty or five hundred, she may pay a high price for answering truthfully! To be fair, some women are also going to be unnerved by what they may regard as an “inappropriately high” number. The only rational response to such a query from a current or prospective partner is a gentle, loving “Tell me why you really want to know, and tell me what you’re going to do with this information once you have it.

I stand by those words today. I wrote in 2005 from the perspective of a man about to be married to his fourth wife, a man with a colorful history and a penchant for frankness who has (nota bene) never come close to disclosing his number on this blog, a site on which he discloses so much else. And I honestly have no idea where my wife’s number stands. And I thought again about that post, and about this topic, because of a comment Antigone made below Monday’s post on kissing:

There is nothing that I’ve done with my husband that I haven’t done with someone else. I don’t have anything that is “For One Person Only”; and yet, I don’t feel like my intimacy with him is lacking in any way.

I think we cross-over too many ideals from property, including rarity makes something more valuable.

That resonated with me yesterday, and got me thinking about the distinction between “rarity” and “exclusivity”. Like most feminists, I’m disgusted by the way in which the abstinence movement employs images of chewed gum or wilted roses to describe a woman with sexual experience. I’m infuriated by the tactic — employed by my fellow Christians who ought to know their New Testament better — of “slut-shaming” by suggesting that a girl or a woman (much less often a man) who has had pre-marital sex has lost her value. We are not cars; we don’t depreciate when driven off the lot. But these tactics work to create anxiety and shame in many young (and not-so-young) people. And these tactics are based on, as Antigone suggests, the misuse of the property model, a model that suggests that the less often something has been handled or used, the more “rarely” it has been seen or touched, the more valuable it is. We no longer treat women as legal property of their husbands, but we do employ property-based thinking when it comes to sex. Continue reading ‘Exclusivity, not rarity: further thoughts on the “number” and the richness bequeathed by a “past”’

Towards the “pleasure-affirming vision”: a review of the magisterial “Yes Means Yes”

In mid-December, I ordered a copy of “Yes Means Yes! Visions of Female Sexual Power and a World without Rape, edited by Jaclyn Friedman and Jessica Valenti. YMY is an anthology filled with essays by writers well-known in the feminist blogosphere, and others who aren’t; by cis- and trans-gendered men and women; by people across the sexual (and chronological) identity spectrum. But each piece in the collection offers a new and different insight into the questions of rape, consent, power and pleasure. Taken as a whole, these 27 essays constitute a visionary and immensely important contribution to the work of creating a new sexual dynamic between men and women, between men, between women, and within ourselves.

The foreword to the anthology comes from feminist comedian Margaret Cho, who in her familiar funny and painfully insightful style, sets the tone for the collection. She writes about the complexity of that simple word, “yes”, and the insidious variety of ways in which our sexist cultural rules work to extract that monosyllable from women. Though the title of the collection is “Yes Means Yes!”, Cho and the editors understand that an authentic “yes!” can only come in a dynamic where “no!” can be said safely. Just as it is infuriating and exasperating to have one’s genuine “yes!” overanalyzed, shamed, or denied, there are also huge psychic consequences to saying “yes” just to placate, to soothe, to avoid a fight. Cho writes:

I am surprised by how much sex I have had in my life that I didn’t want to have. Not exactly what’s considered “real” rape, or “date” rape, like my first time, although it is a kind of rape of the spirit — a dishonest portrayal or distortion of my own desire in order to appease another person — so it wasn’t rape at gunpoint, but rape as the alternative to having to explain my reasons for not wanting to have sex…

Often I would initiate the encounter just to get it over with, so it would be behind me, so it would be done. It is the worst feeling; it is like emotional prostitution, emotional whoring. You don’t get paid in dollars, you get paid in averted arguments…

I said yes to partners I never wanted in the first place, because to say no at any point after saying yes would make the whole relationship a lie, so I had to keep saying yes in order to keep the “no” I felt a secret. This is such a messed-up way to live, such an awful way to love.

It’s dangerous for any feminist man to claim knowledge of “how women think”, but in countless journals and in group or private discussions, I’ve heard women say almost exactly what Cho says here. And I’ve heard it from one or two of my exes from years ago, women who were honest enough (and often, angry enough) to call me on my own privilege, my own presumption, and the thousand ways in which I (who ought to have known better) helped to create a dynamic where I needed soothing. One of the most humbling experiences I’ve been through is listening to a lover recount to me, in excruciatingly candid detail, the way in which I worked (with her complicity) to silence her “No”, to “get” her “yes”. This is not to suggest that my male pro-feminism is rooted in a desire to make amends, or even worse, to reclaim some lost pride. But a great many men are oblivious to the ways in which their sense of entitlement — and women’s culturally ingrained people-pleasing behavior — work to make sex legally consensual but emotionally unwanted. For men who care about their partners, the realization that a woman has had sex to soothe, to placate, or “just get it over with”, is and ought to be devastating. And it ought to be an impetus to action, to candor, to hard work, and to conversation. Cho’s foreword sets a tone for all of that, while serving to remind us in scathingly honest fashion of the consequences of remaining silent. Continue reading ‘Towards the “pleasure-affirming vision”: a review of the magisterial “Yes Means Yes”’

Rejecting the narrative of male sexual indispensability

One of my former youth group kids came to talk to me last week after reading last week’s post about sexual identity. Louisa, 19 years old, has been “out” as a lesbian since she was in ninth grade, and has been with her girlfriend for two years now.

Louisa is in love with her gal. But lately, she finds herself questioning her self-identification as a lesbian. Though she describes having always hated the label “bisexual” for what she saw as its “wishy-washiness”, she talked about her growing curiosity about what it would be like to be (sexually, if not romantically) with a man. Louisa has never done more than simple kissing with a guy, and she finds herself wondering whether she ought to “try something” with a man just to find out what it’s like. She admits she’s been driving her girlfriend crazy with this hemming and hawing about having an experience with a fellow. But her curiosity, more so than her libido (though she’s savvy enough to know that those two are often enmeshed) is causing her to be, in her words, “mildly obsessed” with knowing what it’s like to be sexual with a man.

Louisa has taken my gay and lesbian studies class. She has read her Adrienne Rich; she knows about the reality (not just the theory) of growing up in a culture of “compulsory heterosexuality.” And she knows very well that if she were with a man, she might feel far less psychological pressure to experiment with a woman. “We don’t make straight women prove their straightness by having sex with girls”, Louisa said, “so why do I feel so compelled to ‘prove’ I’m lesbian by trying something with a guy? It’s like I feel I have to earn my queer credentials.”

Louisa, who has known me since she was 13, wanted one thing from our conversation last week, and it’s something I don’t know if I was able to give to her. She wanted help discerning whether this fascination with trying “it” (specifically, losing her heterosexual virginity) was something rooted in her own psyche or whether it was a response to the dominant cultural narrative. I pointed out the obvious — that for most of those, those two things (“natural” or “inherent” longings on the one hand and the socially-conditioned ones on the other) are incredibly difficult to separate. A lot of us spend a great deal of time working through this process of discernment; it’s one of the toughest tasks of young adulthood, and not a task everyone succeeds in completing. But the fact that it’s difficult doesn’t mean it can’t be done. Clearly, most of us believe that our internal “bundle of desires” has innate and cultural-constructed elements. For example, we might say that for someone like Louisa, an attraction to women is largely innate while her attraction to partners who have dark eyes and like anime is largely conditioned. Continue reading ‘Rejecting the narrative of male sexual indispensability’