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The Sex Talk You Can’t Skip

These conversations with children are far more critical than parents think

by Deirdre Reilly


Moms and dads typically grit their teeth, square their shoulders, and take a deep breath when it’s time for “the birds and the bees” talk with their kids. For many parents, by the time they gather the courage to have “the talk” — it’s way too late.

One father of two from Charlottesville, Virginia, joked to LifeZette, “I had the sex talk with my kids, and it was not bad at all. Sure, they were asleep — but I have to say it really went pretty well!”

There is no reason to avoid or fear the talk with the kids.

“Talking to kids about sexuality does not encourage them to be sexual,” Dr. Rita Eichenstein, a pediatric neuropsychologist in Los Angeles, told LifeZette. “We give our kids all types of information to protect them — why wouldn’t we talk to them about sex? There are a lot of bad things in this world, but sex isn’t one of them. The facts of life aren’t scary — they’re beautiful.”

The best way to discuss a healthy sexual identity with children is to make the topic as normal as possible for both parent and child.

Bobbi Wegman, a Brookline, Massachusetts, clinical psychologist, advocates using the world around you to begin teaching age-appropriate sexual information.

“I’m a mother of three kids, and it is absolutely vital to talk about sex with your children in a direct and 002honest manner that is appropriate for their age,” she told LifeZette. “Personally, the first time this came up in our home, my son was four — he asked where babies came from. We had just finished the summer and he had planted and raised the vegetables in our garden, and I used that as a metaphor for where children come from. ‘Dad planted a seed in Mommy and it grew into a baby, just like the tomato plant you planted,’ I told him. It is best to model that sex and our bodies aren’t shameful, and that sex is completely natural,” she added.

One Boston-area mom recounts how her third pregnancy opened the door for discussion with her first child, a fifth grader.

“He asked me how I first knew I was pregnant, and I said I had missed my period,” this mom of three told LifeZette. “He said, quite casually, ‘Yeah, so what is that?’ We were able to move on from there to a great discussion, which I had been longing to have with him.”

Waiting until your child is a teenager is to late to begin, the experts say.

“Teens, by virtue of their developmental stage, believe they are invincible and thus may not consider the risks associated with their actions,” Laguna Beach, California, psychiatrist Gayani DeSilva told LifeZette. “However, health risks can have lasting implications. For example, teens should be aware that contracting herpes is a lifelong condition that will impact sexual activity for life — and will need to be disclosed to all future sexual partners.”

Other health risks include mental health problems. “Sex in the context of a respectful, loving relationship will not be mentally damaging,” said DeSilva. “But sex in the context of a power struggle, assault, incest, rape, or molestation can have devastating effects on a person’s self-esteem and mental well-being. It may even be the trigger for suicide.”

Adults can hold the view that sexual activity is to be enjoyed only through marriage and still talk to their kids about sex — and the risks associated with it.

“Be consistent in your beliefs — if you are conservative, act conservative,” said Eichenstein. “Be modest, attend church and give them exposure to this topic in a way that is consistent with your morals and values. No closet Puritans allowed — you have to talk the talk and walk the walk of your own family’s moral code.”

Eichenstein understands a parent’s discomfort over “the talk.”

“The media and the culture have made sex really sleazy, and that’s what parents are embarrassed about,” she said. “All the ‘Fifty Shades of Gray’ stuff mangles the reality of normal, healthy sex, and that’s why it is critical that lines of communication are open from very early on. Body parts should be correctly named with young children, and parents should work hard to stay natural about sex.”

Chunking sexual information is good, said Eichenstein, beginning with a series of little talks starting very young. “Remember, the older children get, the less likely they are to listen to the information you have to share. Use books or other helpful materials — don’t fly on your own if it’s not working. Leave a book on your child’s night table and they will read it, guaranteed.”

003“Before sexual activity is the time for the talk — after is too late,” Eichenstein emphasized, adding that 4th, 5th and 6th grade is the window in which to share more in-depth information about sex. “It is good to say, ‘I don’t endorse that you become sexually active. But I hope that if and when you are ready down the road, I hope you’ll be open to talking to me — I’m here to help you.’”

Pornography now seems normative, said Eichenstein, which makes “the talk” an uphill battle for parents.

“Pornography desensitizes kids to sexuality, and cheapens it, too,” she said. “They no longer know how to have a healthy relationship, or how to trust their instincts. My guess is that girls actually want the type of relationships people had in the 1950s — a very romantic relationship.”

It is important to help girls have a sense of self when it comes to sexuality, and to always refuse to do what they don’t want to do — and how to say no to overtures from boys that are not welcome. “That’s the most important part of sex education for girls, in my view — knowing how to get out of a bad situation.”

Eichenstein said parents talk to boys a lot less about sex than they talk to girls, and this is dangerous. “Boys can turn into aggressors and they need to be taught by responsible parents,” she noted.

“Simple empathy between the sexes is a huge part of good sexual education for children,” noted Eichenstein. “For boys, it’s the ability to put themselves in a girl’s shoes — and act accordingly.”

Complete Article HERE!

A handy history

Condemned, celebrated, shunned: masturbation has long been an uncomfortable fact of life. Why?

by Barry Reay

A handy history

The anonymous author of the pamphlet Onania (1716) was very worried about masturbation. The ‘shameful vice’, the ‘solitary act of pleasure’, was something too terrible to even be described. The writer agreed with those ‘who are of the opinion, that… it never ought to be spoken of, or hinted at, because the bare mentioning of it may be dangerous to some’. There was, however, little reticence in cataloguing ‘the frightful consequences of self-pollution’. Gonorrhoea, fits, epilepsy, consumption, impotence, headaches, weakness of intellect, backache, pimples, blisters, glandular swelling, trembling, dizziness, heart palpitations, urinary discharge, ‘wandering pains’, and incontinence – were all attributed to the scourge of onanism.

The fear was not confined to men. The full title of the pamphlet was Onania: Or the Heinous Sin of Self-Pollution, and all its Frightful Consequences (in Both Sexes). Its author was aware that the sin of Onan referred to the spilling of male seed (and divine retribution for the act) but reiterated that he treated ‘of this crime in relation to women as well as men’. ‘Whilst the offence is Self-Pollution in both, I could not think of any other word which would so well put the reader in mind both of the sin and its punishment’. Women who indulged could expect disease of the womb, hysteria, infertility and deflowering (the loss of ‘that valuable badge of their chastity and innocence’).

Another bestselling pamphlet was published later in the century: L’onanisme (1760) by Samuel Auguste Tissot. He was critical of Onania, ‘a real chaos … all the author’s reflections are nothing but theological and moral puerilities’, but nevertheless listed ‘the ills of which the English patients complain’. Tissot was likewise fixated on ‘the physical disorders produced by masturbation’, and provided his own case study, a watchmaker who had self-pleasured himself into ‘insensibility’ on a daily basis, sometimes three times a day; ‘I found a being that less resembled a living creature than a corpse, lying upon straw, meagre, pale, and filthy, casting forth an infectious stench; almost incapable of motion.’ The fear these pamphlets promoted soon spread.

The strange thing is that masturbation was never before the object of such horror. In ancient times, masturbation was either not much mentioned or treated as something a little vulgar, not in good taste, a bad joke. In the Middle Ages and for much of the early modern period too, masturbation, while sinful and unnatural, was not invested with such significance. What changed?

Religion and medicine combined powerfully to create a new and hostile discourse. The idea that the soul was present in semen led to thinking that it was very important to retain the vital fluid. Its spilling became, then, both immoral and dangerous (medicine believed in female semen at the time). ‘Sin, vice, and self-destruction’ were the ‘trinity of ideas’ that would dominate from the 18th into the 19th century, as the historians Jean Stengers and Anne Van Neck put it in Masturbation: The Great Terror (2001).

There were exceptions. Sometimes masturbation was opposed for more ‘enlightened’ reasons. In the 1830s and 1840s, for instance, female moral campaign societies in the United States condemned masturbation, not out of hostility to sex, but as a means to self-control. What would now be termed ‘greater sexual agency’ – the historian April Haynes refers to ‘sexual virtue’ and ‘virtuous restraint’ – was central to their message.

Yet it is difficult to escape the intensity of the fear. J H Kellogg’s Plain Facts for Old and Young (1877) contained both exaggerated horror stories and grand claims: ‘neither the plague, nor war, nor smallpox, nor similar diseases, have produced results so disastrous to humanity as the pernicious habit of Onanism; it is the destroying element of civilised societies’. Kellogg suggested remedies for the scourge, such as exercise, strict bathing and sleeping regimes, compresses, douching, enemas and electrical treatment. Diet was vital: this rabid anti-masturbator was co-inventor of the breakfast cereal that still bears his name. ‘Few of today’s eaters of Kellogg’s Corn Flakes know that he invented them, almost literally, as anti-masturbation food,’ as the psychologist John Money once pointed out.

The traces are still with us in other ways. Male circumcision, for instance, originated in part with the 19th-century obsession with the role of the foreskin in encouraging masturbatory practices. Consciously or not, many US males are faced with this bodily reminder every time they masturbate. And the general disquiet unleashed in the 18th century similarly lingers on today. We seem to have a confusing and conflicting relationship with masturbation. On one hand it is accepted, even celebrated – on the other, there remains an unmistakable element of taboo.

When the sociologist Anthony Giddens in The Transformation of Intimacy (1992) attempted to identify what made modern sex modern, one of the characteristics he identified was the acceptance of masturbation. It was, as he said, masturbation’s ‘coming out’. Now it was ‘widely recommended as a major source of sexual pleasure, and actively encouraged as a mode of improving sexual responsiveness on the part of both sexes’. It had indeed come to signify female sexual freedom with Betty Dodson’s Liberating Masturbation (1974) (renamed and republished as Sex for One in 1996), which has sold more than a million copies, and her Bodysex Workshops in Manhattan with their ‘all-women masturbation circles’. The Boston Women’s Health Collective’s classic feminist text Our Bodies, Ourselves (1973) included a section called ‘Learning to Masturbate’.

Alfred Kinsey and his team are mainly remembered for the sex surveys that publicised the pervasiveness of same-sex desires and experiences in the US, but they also recognised the prevalence of masturbation. It was, for both men and women, one of the nation’s principal sexual outlets. In the US National Survey (2009–10), 94 per cent of men aged 25-29 and 85 per cent of women in the same age group said that they had masturbated alone in the course of their lifetime. (All surveys indicate lower reported rates for women.) In the just-published results of the 2012 US National Survey of Sexual Health and Behavior, 92 per cent of straight men and a full 100 per cent of gay men recorded lifetime masturbation.

There has certainly been little silence about the activity. Several generations of German university students were questioned by a Hamburg research team about their masturbatory habits to chart changing attitudes and practices from 1966 to 1996; their results were published in 2003. Did they reach orgasm? Were they sexually satisfied? Was it fun? In another study, US women were contacted on Craigslist and asked about their masturbatory experiences, including clitoral stimulation and vaginal penetration. An older, somewhat self-referential study from 1977 of sexual arousal to films of masturbation asked psychology students at the University of Connecticut to report their ‘genital sensations’ while watching those films. Erection? Ejaculation? Breast sensations? Vaginal lubrication? Orgasm? And doctors have written up studies of the failed experiments of unfortunate patients: ‘Masturbation Injury Resulting from Intraurethral Introduction of Spaghetti’ (1986); ‘Penile Incarceration Secondary to Masturbation with A Steel Pipe’ (2013), with illustrations.

‘We are a profoundly self-pleasuring society at both a metaphorical and material level’

Self-stimulation has been employed in sexual research, though not always to great import. Kinsey and his team wanted to measure how far, if at all, semen was projected during ejaculation: Jonathan Gathorne-Hardy, Kinsey’s biographer, refers to queues of men in Greenwich Village waiting to be filmed at $3 an ejaculation. William Masters and Virginia Johnson recorded and measured the physiological response during sexual arousal, using new technology, including a miniature camera inside a plastic phallus. Their book Human Sexual Response (1966) was based on data from more than 10,000 orgasms from nearly 700 volunteers: laboratory research involving sexual intercourse, stimulation, and masturbation by hand and with that transparent phallus. Learned journals have produced findings such as ‘Orgasm in Women in the Laboratory – Quantitative Studies on Duration, Intensity, Latency, and Vaginal Blood Flow’ (1985).

In therapy, too, masturbation has found its place ‘as a means of achieving sexual health’, as an article by Eli Coleman, the director of the programme in human sexuality at the University of Minnesota Medical School, once put it. A published study in the Journal of Consulting and Clinical Psychology in 1977 outlined therapist-supervised female masturbation (with dildo, vibrator and ‘organic vegetables’) as a way of encouraging vaginal orgasm. Then there is The Big Book of Masturbation (2003) and the hundreds of (pun intended) self-help books, Masturbation for Weight Loss, a Womans Guide only among the latest (and more opportunistic).

Self-pleasure has featured in literature, most famously in Philip Roth’s novel Portnoys Complaint (1969). But it is there in more recent writing too, including Chuck Palahniuk’s disturbing short story ‘Guts’ (2004). Autoeroticism (and its traces) have been showcased in artistic expression: in Jordan MacKenzie’s sperm and charcoal canvases (2007), for example, or in Marina Abramović’s reprise of Vito Acconci’s Seedbed at the Guggenheim in 2005, or her video art Balkan Erotic Epic of the same year.

On film and television, masturbation is similarly pervasive: Lauren Rosewarne’s Masturbation in Pop Culture (2014) was able to draw on more than 600 such scenes. My favourites are in the film Spanking the Monkey (1994), in which the main character is trying to masturbate in the bathroom, while the family dog, seemingly alert to such behaviour, pants and whines at the door; and in the Seinfeld episode ‘The Contest’ (1992), in which the ‘m’ word is never uttered, and where George’s mother tells her adult son that he is ‘treating his body like it was an amusement park’.

There is much evidence, then, for what the film scholar Greg Tuck in 2009 called the ‘mainstreaming of masturbation’: ‘We are a profoundly self-pleasuring society at both a metaphorical and material level.’ There are politically-conscious masturbation websites. There is the online ‘Masturbation Hall of Fame’ (sponsored by the sex-toys franchise Good Vibrations). There are masturbationathons, and jack-off-clubs, and masturbation parties.

It would be a mistake, however, to present a rigid contrast between past condemnation and present acceptance. There are continuities. Autoeroticism might be mainstreamed but that does not mean it is totally accepted. In Sexual Investigations (1996), the philosopher Alan Soble observed that people brag about casual sex and infidelities but remain silent about solitary sex. Anne-Francis Watson and Alan McKee’s 2013 study of 14- to 16-year-old Australians found that not only the participants but also their families and teachers were more comfortable talking about almost any other sexual matter than about self-pleasuring. It ‘remains an activity that is viewed as shameful and problematic’, warns the entry on masturbation in the Encyclopedia of Adolescence (2011). In a study of the sexuality of students in a western US university, where they were asked about sexual orientation, anal and vaginal sex, condom use, and masturbation, it was the last topic that occasioned reservation: 28 per cent of the participants ‘declined to answer the masturbation questions’. Masturbation remains, to some extent, taboo.

When the subject is mentioned, it is often as an object of laughter or ridicule. Rosewarne, the dogged viewer of the 600 masturbation scenes in film and TV, concluded that male masturbation was almost invariably portrayed negatively (female masturbation was mostly erotic). Watson and McKee’s study revealed that their young Australians knew that masturbation was normal yet still made ‘negative or ambivalent statements’ about it.

Belief in the evils of masturbation has resurfaced in the figure of the sex addict and in the obsession with the impact of internet pornography. Throughout their relatively short histories, sexual addiction and hypersexual disorder have included masturbation as one of the primary symptoms of their purported maladies. What, in a sex-positive environment, would be considered normal sexual behaviour has been pathologised in another. Of the 152 patients in treatment for hypersexual disorder in clinics in California, New Mexico, Pennsylvania, Texas and Utah, a 2012 study showed that most characterised their sexual disorder in terms of pornography consumption (81 per cent) and masturbation (78 per cent). The New Catholic Encyclopedia’s supplement on masturbation (2012-13), too, slips into a lengthy disquisition on sex addiction and the evils of internet pornography: ‘The availability of internet pornography has markedly increased the practice of masturbation to the degree that it can be appropriately referred to as an epidemic.’

Critics think that therapeutic masturbation might reinforce sexual selfishness rather than sexual empathy and sharing

The masturbator is often seen as the pornography-consumer and sex addict enslaved by masturbation. The sociologist Steve Garlick has suggested that negative attitudes to masturbation have been reconstituted to ‘surreptitiously infect ideas about pornography’. Pornography has become masturbation’s metonym. Significantly, when the New Zealand politician Shane Jones was exposed for using his taxpayer-funded credit card to view pornographic movies, the unnamed shame was that his self-pleasuring activities were proclaimed on the front pages of the nation’s newspapers – thus the jokes about ‘the matter in hand’ and not shaking hands with him at early morning meetings. It would have been less humiliating, one assumes, if he had used the public purse to finance the services of sex workers.

Nor is there consensus on the benefits of masturbation. Despite its continued use in therapy, some therapists question its usefulness and propriety. ‘It is a mystery to me how conversational psychotherapy has made the sudden transition to massage parlour technology involving vibrators, mirrors, surrogates, and now even carrots and cucumbers!’ one psychologist protested in the late 1970s. He was concerned about issues of client-patient power and a blinkered pursuit of the sexual climax ‘ignoring … the more profound psychological implications of the procedure’. In terms of effectiveness, critics think that therapeutic masturbation might reinforce individual pleasure and sexual selfishness rather than creating sexual empathy and sharing. As one observed in the pages of the Journal of Sex and Marital Therapy in 1995: ‘Ironically, the argument against masturbation in American society was originally religiously founded, but may re-emerge as a humanist argument.’ Oversimplified, but in essence right: people remain disturbed by the solitariness of solitary sex.

Why has what the Japanese charmingly call ‘self-play’ become such a forcing ground for sexual attitudes? Perhaps there is something about masturbation’s uncontrollability that continues to make people anxious. It is perversely non-procreative, incestuous, adulterous, homosexual, ‘often pederastic’ and, in imagination at least, sex with ‘every man, woman, or beast to whom I take a fancy’, to quote Soble. For the ever-astute historian Thomas Laqueur, author of Solitary Sex (2003), masturbation is ‘that part of human sexual life where potentially unlimited pleasure meets social restraint’.

Why did masturbation become such a problem? For Laqueur, it began with developments in 18th-century Europe, with the cultural rise of the imagination in the arts, the seemingly unbounded future of commerce, the role of print culture, the rise of private, silent reading, especially novels, and the democratic ingredients of this transformation. Masturbation’s condemned tendencies – solitariness, excessive desire, limitless imagination, and equal-opportunity pleasure – were an outer limit or testing of these valued attributes, ‘a kind of Satan to the glories of bourgeois civilisation’.

In more pleasure-conscious modern times, the balance has tipped towards personal gratification. The acceptance of personal autonomy, sexual liberation and sexual consumerism, together with a widespread focus on addiction, and the ubiquity of the internet, now seem to demand their own demon. Fears of unrestrained fantasy and endless indulging of the self remain. Onania’s 18th-century complaints about the lack of restraint of solitary sex are not, in the end, all that far away from today’s fear of boundless, ungovernable, unquenchable pleasure in the self.

Complete Article HERE!

Whoa Daddy!

Name: Kirk
Gender: Male
Location: Belfast
I think my dad is sexy and want to fuck him but am scared to ask! I also fancy my best friend and every time he stays over with me I fantasize sucking his cock and fucking him hard what do I do?

My you’re a randy little bugger, huh Kirk? I see you didn’t include your age when you wrote me. so I’m gonna go way out on a limb here and guess you’re still a lad.

First off, I want to direct your attention to the advice I gave a young man named Jaymie earlier this month. You will find that column HERE! I want you to read this because my words to him apply to you as well. Particularly in terms of your desire to suck your best friend’s cock and fucking him hard. You’re such a charmer!

Second, you should know that you follow in a very long line of gay men who have and do fantasize about boning their hunky dads. This is all very natural and it provides a wealth of extremely tantalizing mental material for our wank sessions. And that, my friend, is where this oughta stay.

Incest, and that’s what we’re talking about, is taboo. And it’s taboo for several really good reasons. The most devastating thing about incest is the secrecy that must surround it. No one violates this universal taboo in the open. The secrecy and the inevitable shame and guilt when found out will, sure as shootin’, destroy a family dynamic. Your old man will know this even if you haven’t grasped this yet yourself.

At the same time, it would be foolish to deny that sexual and erotic tensions often swirl around a family dynamic. It’s unavoidable. A father’s love for his children, a mother’s love for her children can and sometimes does develop an erotic component. A son’s love for his parents, a daughter’s love for her parents can morph into a powerful sexual desire. But like I said, crossing the line from longing to actuality is a loaded gun aimed at the heart of the family. Your dad’s parental responsibilities to you must trump any eroticism he may have toward you. You, on the other hand, have a responsibility to your father not make his job any more difficult than it is.

Here’s the thing, part of being a parent to a teenager is acknowledging and allowing for the teen to practice his or her seduction skills inside the family unit. Girls harmlessly flirt with their fathers and compete with their mothers. Boys harmlessly flirt with their mothers and compete with their fathers. And sometimes this happens toward the same-sex parent too — boys toward their fathers and girls toward their mothers. The adults need to take all of this in stride. They have to believe the flirtation is harmless so they can provide their children with the proper non-seductive environment for their maturation to occur. If the flirting crosses the line into full-on, for real seduction the unspoken agreement between parents and children is shattered. And there will be hell to pay.

The same is true in the reverse. A child must have the confidence that as they mature and develop their sexual identity, they will not unwittingly become the object of their parent’s seduction or worse their predation.

Of course, Kirk, there’s the distinct possibility that your old man doesn’t share your sexual predilections. And coming on to him could easily destroy whatever bond you may share. In fact, your disclosure could easily backfire into a violent response. Your dad could easily knock your block off.

Here’s a tip: if you absolutely must confess or confide your attraction, save it for when you are old enough to have moved out of your parent’s house. That way some of the sting will have gone out of revelation because the family dynamic will have changed. But you can be sure the awkwardness will continue.

Good luck

I’d like to remind you of the toll-free Lick-A-Dee-Split sex advice podcast VOICEMAIL HOTLINE at 866-422-5680. Got a question or a comment? Want to rant or rave for a bit. Or maybe you just gotta talk dirty for a minute or two. Why not get it off your chest and give dr dick a call at (866) 422-5680.