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British Columbian study reveals unique sexual healthcare needs of transgender men

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by Craig Takeuchi

While HIV studies have extensively examined issues related to gay, bisexual, and queer men, one group missing from such research has been transgender men.

Consequently, Vancouver and Victoria researchers undertook one of the first such Western Canadian studies, with the findings published on April 3 in Culture, Health, and Sexuality. This study allowed researchers to take a look at HIV risk for this population, and within the Canadian context of publicly funded universal access to healthcare and gender-related public policies that differ from the U.S.

The study states that trans men have often been absent from HIV studies due to small sample sizes, eligibility criteria, limited research design, or the misconceptions that trans men are mostly heterosexual or are not at risk for HIV. What research that has been conducted in this area has been primarily U.S.–based.

The Ontario-based Trans PULSE Study found that up to two-thirds of trans men also identify as gay, bisexual, or queer.

The researchers conducted interviews with 11 gay, bisexual, and queer transgender men in Vancouver who were enrolled in B.C. Centre for Excellence in HIV/AIDS’ Momentum Health Study.

What they found were several aspects unique to gay, bisexual, and queer transgender men that differ from gay, bisexual, and queer cisgender men and illustrate the need for trans-specific healthcare.

None of the participants in the study were HIV–positive and only two of them knew of trans men who are HIV–positive.

Participants reported a variety of sexual behaviours, including inconsistent condom use, receptive and insertive anal and genital sex, trans and cisgender male partners, and regular, casual, and anonymous sex partners.

The gender identity of the participants’ partners did influence their decisions about sexual risk-reduction strategies, such as less barrier usage during genital or oral sex with trans partners.

While trans men shared concerns about HIV and sexually transmitted infections with gay cisgender men, bacterial vaginosis and unplanned pregnancy were additional concerns.

Almost all of the participants used online means to meet male partners. They explained that by doing so, they were able to control the disclosure of their trans status as well as experiences of rejection or misperception. Online interactions also gave them greater control over negotiating safer sex and physical safety (such as arranging to meet a person in public first or in a sex-positive space where others are around).

When it came to healthcare, participants reported that regular testosterone therapy monitoring and transition-related care provided opportunities to include regular HIV– and STI–testing.

Some participants, however, experienced challenges in finding LGBT–competent healthcare services, with issues arising such as clinic staff using birth names or incorrect pronouns, insistence on unwanted pap testing, and a lack of understanding of the sexual practices of trans men.

The researchers note that these findings indicate the need for trans-inclusive services and trans-specific education, particularly within services for gay men.

Complete Article HERE!

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Men who have sex with men account for over 80% of syphilis infection rates in the US

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MSM are 106 times more likely to get syphilis than men who exclusively have sex with women

Doctors advise waiting for the skin to heal after shaving before having sex

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A new study of syphilis transmission rates reveals men who have sex with men account for 81.7% of cases in the United States.

This study found gay, bisexual or men who have sex with men are 106 times more likely to get the sexually transmitted disease.

Researchers analyzed data collected in 2015 and compiled the first of its kind state-by-state report on syphilis rates.

The study found gay and bisexual men living in the South had the highest rates of the disease, such as North Carolina, Mississippi and Louisiana.

North Carolina, for example, had 748 cases per 100,000 gay and bisexual men.

Alaska had the fewest cases, with only 73 cases per 100,000 gay and bisexual men.

HIV infects healthy immune cells in the human body by inserting its DNA into the cell’s genome

Fred Wyand, spokesman for the American Sexual Health Association urged people to look at the broader picture.

Wyand said: ‘Better access to healthcare, more welcoming attitudes, better support systems are all important, of course,’ WebMD reports.

‘We need to understand there are challenges faced by many gay and bisexual men greater than what most folks endure,’ Wyand concluded.

For a full list of State-specific cases of syphilis, check out the Morbidity and Mortality Weekly Report.

Why do men who have sex with men report higher numbers of syphilis?

A further breakdown highlights men who have sex with men accounts for 309 cases per 100,000.

This is in contrast to men who only have sex with women accounting for 2.9 cases per 100,000.

And women with 1.8 cases per 100,000.

Dr Robert Grant, chief medical officer of the San Francisco AIDS Foundation explains why this might be the case.

Grant told CBS News: ‘Now that we have effective therapies for HIV, people who were previously untested and tested infrequently are now getting tested.

‘Sexually transmitted infections tend to go together.

If they come in and ask for HIV testing, we test for syphilis, chlamydia and gonorrhea as well.

‘People have everything to gain and nothing to lose by getting an HIV and syphilis test.

‘This report will help reinvigorate people’s awareness and hopefully send the message that by getting a test and following through with treatment, we can decrease or even eliminate syphilis as a problem,’ Grant said.

Complete Article HERE!

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Sexual & Racial Politics in the Age of Grindr

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Much like Facebook and Twitter, Grindr is a community of people interacting politically, revealing how our desires are shaped and politicized by culture.

By Senthorun Raj

Why am I on it? What do I want? Who do I talk to? Which profile picture should I use? Where should I hook up? When am I going to delete this?

For those of us who use Grindr, these questions probably sound familiar. I know that they haunt my subconscious pretty much every time I load the app. Some of my friends even like to joke that I spend so much time talking about Grindr, as opposed to talking on Grindr, that I’m just a “Grindr Academic.” To them, I’m the person who writes about my sex life (like I’m doing right now) and then cites Michel Foucault to give it academic legitimacy. I find the joke endearing. But, we should not trivialize the politics of Grindr.

So, what can this space of hooking-up teach us about sexual and racial politics?

Whether you are cruising for casual sex or complaining about love or procrastinating online, Grindr has rapidly transformed the way we negotiate intimacy and frame sexuality. Erotic, platonic, and/or romantic relationships are now just a “click” away on our smartphones. With millions of users worldwide, Grindr has become a source of sexual sustenance. From the moment I tap on to Grindr, I’m connected to a range of other profiles via my geographical proximity to them. I am enmeshed in a process of—as one user so neatly describes—“window shopping.” What I choose to shop for as I scroll through profiles, however, tends to vary. Some profiles display semi-nude selfies that invite “NSA” (no strings attached sex) while others display a photo of a night out in a club to indicate their interest in “friends, dates and maybe more.”

I can use Grindr to organize casual sex, professional networks, neighborhood parties, friendship, and dating. There are infinite intimate possibilities. In the words of Lauren Berlant and Michael Warner, these new “sexual counterpublics” emerge to facilitate new forms of emotional and sexual labour that do not just revolve around the traditional imaginaries of reproductive or matrimonial relationships.

With such titillating possibilities, I could easily herald Grindr as a transformative and revolutionary space for queer connections. My optimism, however, comes with concern: filters cannot block the everyday cruelties of ignorance and inequality. Grindr, for example, relies on standard categories of defining bodies (ethnicity, height, weight, age) in order to mediate sexual desire. Many of the app users fashion their online identities through both visual and written statements that they are “masc” (masculine) and “str8 acting” (appearing heterosexual). In doing so, Grindr users mimic and reproduce norms of what is socially desirable.

Discussing our desires can evoke feelings of embarrassment or anxiety. We like to protect our intimate attachments from public interrogation. Apps like Grindr, however, blur such distinctions. When “personal preferences” take shape in rhetorical statements like, “Don’t be another old, ethnic, nelly bttm” or “If people can tell you’re gay … you’re not masculine,” private desires are woundingly public. Even if it is a virtual platform, much like Facebook and Twitter, Grindr is a community of people interacting politically.

Grindr users respond to these disaffecting profiles in various ways: some people angrily use the block button, more patient people try to challenge the rhetoric online, and others just take screenshots and vengefully send them to Douchebags of Grindr. For those who have not stumbled upon it, it is a website where we can revel in shaming those who shame. The idea of shaming arrogant Grindr users seems both fair and funny. But, despite this, the public “outing” and breach of privacy involved raise a number of ethical questions about how we should respond to the “Douchebag Politics” we encounter online.

We need to recognize that bigotry is a social malaise—not a personal pathology.  Grindr makes bigotry painfully apparent but this is not unique to the online platform. In making spectacles out of the purported douchebags on Grindr, we can make the more insidious forms of racialized activities seem palatable by comparison. After all, why does using overtly racist words in your profile attract moral opprobrium, while using an automatic filter to exclude certain kinds of bodies does not?

Making spectacles out of unrepentant bigots may satisfy or entertain us, but it does little to ensure that the intimate worlds we are building are inclusive and respectful. Whether we are on public transportation or networking online, racism is a systemic problem that is not just isolated to highly visceral tirades. Isolating people or profiles in order to stigmatize the individual person, rather than challenge the problematic behavior, is counterproductive. It just makes most of us more defensive (no one likes being labeled as a racist or homophobe even if they obviously are). Moreover, this usually limits our ability to confront the more insidious forms of prejudice that underscore such problematic behavior or that which is coded in terms of “preferences.”

This is not to suggest we can turn to anti-discrimination law in order to redress our sexual grievances. We should not treat desires as justiciable. There is little value in policing ourselves to desire others on the basis of exclusion. Finding someone solely attractive because of, or in spite of, their difference—whether it is their perceived “Asianness” or a specific body type—turns people into fetish or pitied objects to be consumed.

But, we do need some uncomfortable reflections. We live in a society that privileges certain kinds of body types, genders, ethnicities, and ages. From eroticizing heterosexual masculinity or whiteness to repudiating effeminacy or fatness, Grindr is saturated with social hierarchies that are pervasive in society. Grindr shows us how our desires are shaped and politicized by culture. Few of us would deny that.

While we are often quite willing to confront the scenes of bigotry that our visible to us in public forums, we need to extend this ethic when reflecting on the prejudices that operate at the most banal and emotional level of our lives.

Grindr is a tool for sex. It’s also a tool for politics. In the words of Audre Lorde, “our visions begin with our desires.” So, let’s be open about that. The political is personal.

Complete Article HERE!

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What does ‘sex positive’ mean?

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Sex positive. It’s a term that’s been adopted and broadcast by celebrities, feminists and activists alike over the past few years. Joining the ranks are Lena Dunham, Amy Schumer and Ilana Glazer, to name just a few of the celebrities opening up dialogue about sex.

But sex positivity isn’t just another buzzword to look up on Urban Dictionary. It’s a framework that counselors, medical professionals and universities are using to educate and talk with young people about issues relating to sexuality and sexual health.

What is sex positivity? And what does it mean to be “sex positive”?

Carl Olsen, a program coordinator in Colorado State University’s Women and Gender Advocacy Center, says sex positivity is a philosophy — an outlook on interpersonal relationships.

He said the term “sex positive” can be interpreted in different ways. For most, it involves having positive attitudes about sex and feeling comfortable with one’s own sexual identity and with the sexual behaviors of others, and destigmatizing sex.

“Most of our programming lands in the area of consent and prevention,” Olsen told USA TODAY College. “Most of the students here have had zero sex ed or abstinence-only [sex education], and that can lead to uncomfortable situations talking about sex. … We are just absolutely cool with however many sexual partners you have had, however many times you’ve had sex or if you’ve had zero sex at all — as long as it is all done consensually.”

Overall, Olsen says sex positivity is about establishing healthy relationships.

Yana Mazurkevich, an Ithaca College junior and activist, went viral last year for her photo series “Dear Brock Turner.” Since then, Mazurkevich has advocated for sexual assault prevention and awareness. Mazurkevich says she assumes the label of sex positive. To her, sex positivity is putting away shame or feelings of embarrassment in order to learn more about healthy sex.

“It allows you to open yourself up to facts, to educate yourself and pass that along to other people,” Mazurkevich says. “Getting yourself out of your comfort zone and learning how to talk about sex is the most vital thing so that you can be comfortable to open your mouth and not be too scared to do anything or say how you feel.”

What are the common myths or misconceptions regarding sex positivity?

Contrary to what some believe, Olsen said that sex positivity is not about having lots of sex.

At its core is the idea of consent and owning your own sexuality in the most comfortable way possible. For some people this means having lots of sex. But for other people it might mean abstaining — and that’s okay.

In current U.S. culture, and often in the college setting, Olsen said women are shamed for wanting and having pleasure from sex. The “virgin vs. slut dichotomy,” as he calls it, dictates that women can only fall into one category or the other, with stigma attached to both.

A lot of this, he says, comes down to socialization. Men can be socialized to believe that they need to have a lot of sex to show masculinity, while women are socialized to fear or feel shame about their bodies.

According to CSU’s Women’s Advocacy Center, another misconception is that sex positivity is only for women. Sex positivity challenges these notions by encouraging people of all genders to understand their own sexuality and to engage in relationships that affirm their desires. This includes people who want to abstain and those who love one-night-stands. As long as it’s consensual, there is no judgment.

However, some students still find that they encounter criticism for being open about their sexuality.

Mazurkevich says her sex-positive attitude has caused some people to judge her. “I hate the word ‘slut.’ It should be out of the dictionary,” she told USA TODAY College. “I think people should have as much sex as you want as long as they are safe, smart and consensual.”

Is there an app for that? You know there is

The University of Oregon has taken a unique approach to using sex positivity as an educational tool on campus. In a joint effort between the Office of Title IX, the Health Center and numerous student groups, the school released a smartphone mobile app titled SexPositive.

The app combines technology and language targeted at 18-23 year-olds to help students make healthy sexual decisions. The goals of the app are to decrease transmission of sexually transmitted infections (STI) and sexual violence, and to increase healthy communication.

“The university takes a broad approach to educating our students about behaviors and choices that may affect their current and future health, and their overall quality of life,” said Paula Staight, health promotions director for the university health center in a statement to the campus community last year. “Being informed and adding to a student’s existing knowledge is a powerful prevention effort.”

How long has sex positivity been around?

The term sex positive has only become widely acknowledged during the past decade, though the foundation has been around since the 1920s, when psychoanalyst Wilhelm Reich, a student of Sigmund Freud, argued that sexuality was normal and healthy, and wrote that a good and healthy sex life led to improved overall well-being.

As feminist movements grew, changed and popularized over the years, the term has been used and molded to help liberate communities from patriarchal or heteronormative assumptions about sex and relationships.

And today, sex positivity is more common than ever. Take for example, the women of Girls or Broad City. Sex positivity has come to be categorized by realistic and unfiltered portrayals of sex and what that means to the young people navigating it.

Complete Article HERE!

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What is sexuality?

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By Kim Cavill

What is sexuality? When we talk about sexuality, what do we really mean? Are we talking about how many times a person has sex, or with how many different partners? Are we talking about who a person wants to have sex with?

Sexuality is all of those things…and none of those things. It’s actually a relationship, which means that it’s complicated. Lucky for you, Sex Positive Parents, I’ve got a simple way to explain this complicated relationship:

First, we have a person’s identity. I’ll use myself as an example: I identify as a cisgender female. This means I was assigned the female sex at birth, I have consistently identified as female, I perceive myself as female, and I identify as female today. This is my identity.

Next, we have a person’s sexual orientation, which refers to the identity of the people that person is attracted to. Examples of sexual orientations include, heterosexuality, homosexuality, bisexuality, or pansexuality, among others. I am heterosexual, meaning I am consistently attracted to men and those who are male-identifying.

Lastly, we have a person’s sexual behavior. Sexual behavior is not necessarily constrained by a person’s identity or sexual orientation, or societal perceptions thereof. The Kinsey scale, which is the result of groundbreaking research into human sexuality, speaks to the non-linear nature of sexuality. As an example, a person might identify as a cisgender male, see themselves as heterosexual, and sometimes have sex with other men. Perhaps a transgender woman is homosexually oriented, and sometimes have sex with men. Or, a cisgender, heterosexual woman regularly fantasizes about having sex with women.

Sexuality is the relationship between identity, orientation, and behavior. For some, those things stay pretty consistent through time, which means their sexuality is fairly static. For others, however, those pillars may shift or evolve, making their sexuality more dynamic.

Why am I telling you about this? Because it’s important to focus less on labels and more on specific behaviors when we talk to our kids about sex and relationships. Focusing on behaviors allows for human difference and it also prevents leaving inadvertent gaps in traditionally heteronormative sex ed conversations (which unplanned pregnancies and STI’s are all too happy to slip through).

In practical terms, focusing on behaviors looks like this:

“You should to wear a condom because the birth control pill doesn’t protect against STD’s” becomes:

“You should wear a condom during any kind of sexual activity, including oral, anal, and vaginal sex.”

“You need to be serious about saying no because guys only want one thing” becomes:

“Healthy relationships involve mutual respect where no one feels pressured and sex is always consensual.”

“You don’t have to learn about anything except for condoms because you’re gay” becomes:

“There are a lot of different STD prevention and contraception options on the market and it’s good to be aware of what they are, how they work, and where you can get them.”

Complete Article HERE!

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