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Where Latino teens learn about sex does matter

By Nancy Berglas

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The U.S. teen pregnancy rate is at a historic low, with the number of teen births declining dramatically over the past decades.

But there are disparities among groups of teens. Latina teens have the highest teen birth rate of any racial or ethnic group. Latino teens are also more affected by STIs – particularly chlamydia, syphilis, and gonorrhea – than their white peers. Sexually active Latino teens are also less likely to use condoms and other forms of contraception.

Sexual exploration during adolescence is normal and healthy. These disparities are a sign that many Latino teens have unmet needs when it comes to information about sexual health and relationships.

Prior research has found that teens’ source of sex information is related to their beliefs about sex and sexual behaviors. And today teens get information about sex from a variety of sources, including their parents, peers, school and digital media.

Understanding where teens learn about sex and how that influences them can help us find ways to encourage healthy sexual behaviors, such as using condoms and birth control.

But despite these disparities, and the fact that Latinos are also the largest ethnic or racial minority in the U.S. (constituting 17 percent of the population and 23 percent of all youth), there is very little research about where Latino teens are getting information about sex.

To find out more about which sources are most relevant to Latino teens, we surveyed nearly 1,200 Latino ninth graders at 10 different high schools in Los Angeles.

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In the survey, teens had to select their “most important source of information about sex and relationships while growing up” from a list of 11 options. Rather than asking about the many sources of information they have encountered, we wanted to know which one they felt was most important in their lives.

Parents were the most commonly listed source, with 38 percent saying their parents were their most important source of information about sex and relationships. These findings are similar to surveys of teens from other racial and ethnic groups, who report that parents are the most important influence on their decisions about sex.

For some teens in our study, different sources – including other family members (17 percent), classes at school (13 percent) and friends (11 percent) – fill this important role.

Although other studies have found that teens often rely on media and the internet for sexual health information, teens in our study rarely mentioned them as their most important source. That doesn’t mean they aren’t accessing information about sex online or hearing about sex on TV, but that they do not necessarily see these as the most important source in their lives.

We also wanted to know if there was a connection between Latino teens’ most important source of sex information and their intentions to use condoms in the future.

Overall, most teens in our study planned to use condoms the next time they had sex, with 71 percent of teens saying that they “definitely will” and 22 percent saying that they “probably will.” But did their preferred source of information about sex matter in this decision?

We compared the influence of parents, other family members, friends, boyfriends or girlfriends, schools, health care providers and media on teens’ intentions to use condoms.

After controlling for other factors known to be linked to teens’ sexual behaviors, such as age, gender and sexual experience, we found that these Latino teens’ stated most important source of sex information was significantly related to their intentions to use condoms in the future. In other words, there is a connection between where teens get information about sex and their future sexual behaviors.

We then compared the influence of other sources of sex information to the influence of parents.

Teens who reported that their family members, classes at school, health care providers, boyfriends or girlfriends, or the media were their main source of information about sex reported similarly high intentions to use condoms to teens who listed their parents as most important.

However, the teens who turned to their friends for sex information were less likely to say they planned to use condoms than teens who turn to their parents. This is not too surprising. Teens who rely on friends as their primary source of sex information may be more vulnerable to peer pressure to avoid using condoms or may be getting misinformation about their effectiveness.

The primary source of sex information was particularly important for the boys’ intentions to use condoms in the future. The boys who rely on friends or media and internet as their main sources for sex information were significantly less likely to report planning to use condoms than the boys who turned to their parents.

Boys who do not have a trusted adult who they can rely on for sex information may be seeking out sources that could also spread negative messages about condoms, such as “locker room talk” with peers or pornography online.

These findings highlight the importance of providing comprehensive sources of sex information for Latino teens at home, in their schools and in the community.

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Unfortunately, we don’t know how these results compare to other groups of teens. Not enough research has been done on how the various sources of sex information may influence teens’ sexual behavior, and there is a need for more studies on this topic.

Given that parents are a popular and important source of information for many teens, interventions that empower parents to talk to their kids about sexuality, relationships and sexual health and provide them with accurate information could help.

It may be beneficial to include other family members such as grandparents, aunts, uncles, cousins and siblings in these interventions so they too can provide accurate information when teens turn to them.

Encouraging positive family conversations about sex and relationships will help young people make healthier decisions and grow into sexually healthy adults.

Complete Article HERE!

Five things that everyone should know about sex

The internet has changed sex and relationships forever. So if your education in the subject stopped at 16, here’s a refresher for the modern world

sex-education

 

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What was your sex education like? Did you get any at all past the age of 16? Given that only a quarter to a third of young people have sex before they are 16, but most will have had sex at least once by the age of 19, it seems remiss not to provide high-quality sex education for the 16-25 age range (especially since that is the age group most at risk of contracting STIs such as chlamydia).

Unfortunately, sex education hasn’t moved on much from puberty, plumbing and prevention, and is often reported as being too little, too late and too biological. In the new internet world order where porn and internet hook-ups prevail, and the use of dating apps by perpetrators of sexual violence was reported last week to have increased sharply, it is time we provided sex and relationships education fit for the 21st century, to help us to enjoy our bodies safely.

So if you missed out on quality sex education, or could do with a top-up, here are five things relating to sex and relationships you might want to think about:

1. Sexuality – We live in a heteronormative world, where gender binary and heterosexual norms prevail. Fixed ideas about sexual identity and sexuality can be limiting. We all need to understand sex as something more than a penis in a vagina and recognise that sex with all sorts of different body parts (or objects) in all sorts of wonderful configurations can be had. That’s not to say you have to experience kinds of sex outside your own comfort levels and boundaries. Be aware of how media, cultural background, gender and power dynamics influence sexuality. Monogamous heterosexuality does not have to be your path.

2) Consent – what it looks like, what it sounds like, what it feels like. Enthusiastic consent should be a baseline expectation, not an aspiration. Without enthusiastic consent then sex is no fun (and quite feasibly rape). If consent is in any doubt at all, you need to stop and check in with your partner. You might even want to think about introducing safe words into your sexual interactions and ensuring you and your partner are confident using them.

‘Taking time to challenge and explore ideas around pleasure will help with your sex education.’

‘Taking time to challenge and explore ideas around pleasure will help with your sex education.’

3) Pleasure – sex can be one of the most awesomely fun things you do with your body. All sorts of things can affect your ability to give and receive pleasure, including your upbringing, self-confidence, physical and mental health, and communication skills. If sex isn’t pleasurable and fun for you, what needs to change? It is worth noting that male pleasure is generally prioritised over female pleasure. Consider, for example, when you would consider a penis-in-vagina sexual interaction to be finished – at male orgasm or female orgasm?

Taking time to challenge and explore ideas around pleasure as well as deepening your understanding of your own body (in other words, masturbation) will help with your sex education. Always remember, you don’t have to have sex if you don’t want to.

4) Health and wellbeing – Love your body and know what is normal for you. Bodies come in all shapes and sizes. There are all sorts of pressures on us to make our bodies look a certain way, but take some time to appreciate the non-photoshopped, non-pornified variation in our bodies. Your shape and size (of penis, or breasts) do not matter – sex can be the best jigsaw puzzle, and genuine confidence in your body can help you figure out how to use it as an instrument for pleasure.

Knowing what is normal for you is also really important. There are women who continually get treated for thrush bacterial vaginosis and cystitis because they do not understand vaginal flora and the natural discharge variation in their monthly cycle. Nobody told them that having a wee shortly after sex is a good idea.

5) Safety – We are often taught to override our gut feelings. This sometimes stems from childhood, when adults have ignored our bodily autonomy. However it is vital we remember to tune into our gut instincts, especially given the rise in internet dating and internet dating-related crime. Being aware of your own personal safety and sexual boundaries when internet dating is essential.

Remember that no matter how you have been socialised, you do not need to be polite to someone who is making you feel uncomfortable. No is a complete sentence. If someone does not respect your right to bodily autonomy and violates your consent, it is never your fault; the blame lies entirely with them. Always trust your “spidey” sense – if it is tingling, it is trying to tell you something isn’t right, be that a relationship with unhealthy elements, or plans to meet up for a blind date. If a situation doesn’t feel right, think about what needs to change.

Complete Article HERE!

Rape Culture and the Concept of Affirmative Consent

March against rape culture

March against rape culture

Throughout most of our history, rape was a property crime.

Today we do not, in the modern United States at least, think of a woman’s sexuality as a financial asset. But that is a recent phenomenon. For most of our history, rape was not treated the same way as other violent assaults because it wasn’t just a violent assault, it was also a crime against property.

You can see this view–of a woman’s sexuality belonging to her father and later her husband–in laws concerning rape and sexual assault. It was even possible for a father to sue a man who had consensual sex with his daughter because he had lost the value of his daughter. Based on this view, value is lost in terms of her work if she became pregnant and was no longer able to earn wages, or in terms of a future wife for someone else because of this stain on her character. Men could not be held accountable for raping their wives because a wife was a man’s property and consent to sex–at any time of his choosing–was part of the arrangement.

Lest you think that these laws are ancient examples of a culture that no longer bears relation to our current policies on rape, spousal rape was not made illegal in all fifty states until 1993, where it still may carry a less severe sentence than other rape offenses. The tort of seduction was technically on the books in North Carolina in 2003.

This context is important given our current cultural attitudes toward sexual assault. To understand this culture and how it can be amended, we need to look more deeply at the historical understandings of rape and consent.


Force Means No

The framework for defining rape underpins our understanding of who is required to prove consent or non-consent. The Hebrew Scriptures, which established longstanding cultural norms that helped form a basis for what was morally and legally acceptable in early America, make a distinction between a woman who was raped within a city and one who was raped outside of the city limits. The first woman was stoned to death and the second considered blameless (assuming she was a virgin). This distinction is based on the idea that it was the woman’s responsibility to cry out for help and show that she was non-consenting. A woman who was raped in the city obviously had not screamed because if she had someone would have come to her rescue and stopped the rape. The woman outside the city had no one to rescue her so she could not be blamed for being victimized.

This brutal logic, which is completely inconsistent with how we know some victims of rape react to an attack, was continued in the American legal system when our laws on rape were formulated. Rape was defined as a having a male perpetrator and a female victim and involving sexual penetration and a lack of consent. But it was again the woman’s responsibility to prove that she had not consented and the way that this was demonstrated was through her resistance. She was only actually raped if she had attempted to fight off her attacker. Different jurisdictions required different levels of force to show a true lack of consent. For example, fighting off an assailant to your utmost ability or even up to the point where the choice was either to submit to being raped or to being killed. Indeed, the cultural significance of chastity as a virtue that the female was expected to guard was so profound that many female Christian saints are saints at least in part because they chose to die rather than be raped or be a bride to anyone but Christ.

Potential canonization aside, it was consistently the responsibility of the woman alleging that she was the victim of a rape to prove that she had fought off her attacker in order to show that she had not consented. If she could not show that she had sufficiently resisted, she was deemed to not have been raped. Her chastity was someone else’s property, either her father’s or her husband’s/future husband’s, so it was always understood that someone, other than her, had the right to her sexuality. The assailant had assumed that he had the right to use her sexually and was only a rapist if she acted in such a way that a reasonable man would have known that she did not belong to him. Her failure to communicate that fact, that she was the property of some other man, was a sign that she had in fact consented. Therefore the rape was not his moral failing in stealing another man’s property but her moral failing in not protecting that property from being stolen.


Culture Wars

We can see the effects of this ideology in how we treat rape victims today. Although we don’t necessarily require evidence of forceful resistance, it is considered helpful in prosecuting a rape case. Rape shield laws may have eliminated the most egregious examples of slut-shaming victims, but an innocent or even virginal victim is certainly what the prosecution could hope for if they were trying to design their most favorable case. One of the first questions that will be asked of the victim is “did you say no?” In other words “what did YOU do to prevent this from happening to you?” The burden is still often legally and almost always culturally on the victim to show that they did not consent.

There is an alternative approach that has been gaining traction on college campuses and elsewhere known as the concept of “affirmative consent.” Take a look at the video below, which elucidates the differences between the “no versus no” approach compared to affirmative consent, which is often described as “yes means yes.”

In this video, Susan Patton and Rush Limbaugh both represent examples of rape culture. The contrast between the views of Savannah Badlich, the advocate of affirmative consent, and Patton, who is against the idea, could not be starker. To Badlich, consent is an integral part of what makes sex, sex. If there isn’t consent then whatever happened to you, whether most people would have enjoyed it or indeed whether or not you orgasmed, was rape. It is your consent that is the foundation of a healthy sexual experience, not the types of physical actions involved. In contrast, Patton expressed the view that good sex is good sex and consent seems to not play a role in whether it was good sex, or even whether it should be defined as sex at all. The only thing that could indicate if something is an assault versus a sexual encounter is whatever physical evidence exists, because otherwise, the distinction is based only on the assertions of each individual. Again we are back to evidence of force.


What is “Rape Culture”?

Rape culture refers to a culture in which sexuality and violence are linked together and normalized. It perpetuates the idea that male sexuality is based on the use of violence against women to subdue them to take a sexual experience, as well as the idea that female sexuality is the effort to resist or invite male sexuality under certain circumstances. It overgeneralizes gender roles in sexuality, demeans men by promoting their only healthy sexuality as predatory, and also demeans women by considering them objects without any positive sexuality at all.

According to this school of thought, the “no means no” paradigm fits in perfectly with rape culture because it paints men as being predators who are constantly looking for a weak member of the herd to take advantage of sexually, while also teaching women that they need to be better than the rest of the herd at fending off attacks, by clearly saying no, to survive. If they can’t do that, because they were drinking or not wearing proper clothing, then the attack was their fault.


“Yes Means Yes”

Affirmative consent works differently. Instead of assuming that you can touch someone until they prove otherwise, an affirmative consent culture assumes that you may not touch someone until you are invited to do so. This would be a shocking idea to some who assume that gamesmanship and predation are the cornerstones of male sexuality and the perks of power, but it works out better for the majority of men and women, who would prefer and who should demand equality in sex.

This video gives a brief highlight of some of the issues that are brought up when affirmative consent is discussed and the difficulties that can still arise even with affirmative consent as a model.


Evaluating Criticism of Affirmative Consent

The arguments are important so let’s unpack some of the key ones in more detail. The first objection, expressed in both videos, is how exactly do you show consent? Whenever the affirmative consent approach comes up, one of the first arguments is that it is unenforceable because no one is going to stop sexual activity to get written consent, which is the only way to really prove that a person consented. We still end up in a “he said, she said” situation, which is exactly where we are now, or a world where the government is printing out sex contracts.

The idea that affirmative consent will by necessity lead to written contracts for sex is a logical fallacy that opponents to affirmative consent use to make the proposition seem ridiculous. Currently, we require the victim to prove non-consent. Often the victim is asked if they gave a verbal no or if they said they did not want the contact. The victim is never asked: did you put the fact that you didn’t want to be touched in writing and have your assailant read it? The idea that a written explanation of non-consent would be the only way we would take it seriously is absurd, so it would be equally absurd to assume that requiring proof of consent would necessitate written documentation. Advocates for affirmative consent don’t want sex contracts.

In addition, even under our current framework we accept a variety of pieces of evidence from the prosecution to show that the victim did not consent. A clear “no” is obviously the strongest kind of evidence, just as under an affirmative consent framework an enthusiastic verbal “yes” would be the best evidence, but that is just what the best evidence is. That is certainly not the only kind of evidence available. Courts already look at the entire context surrounding the incident to try to determine consent. The process would be virtually the same under an affirmative consent model. The only difference would be that the burden would be on the defendant to show that they believed they had obtained consent based on the context of the encounter instead of placing the burden on the victim to show that, although they didn’t say “no,” they had expressed non-verbally that they were unwilling to participate.

The shift in the burden of proof is sometimes cited as a reason not to adopt an affirmative consent model. Critics argue that this affects the presumption that the accused is innocent until proven guilty. Which is, rightly, a cornerstone of our judicial system. If this model did, in fact, change that presumption then it wouldn’t be an appropriate answer to this problem. But it does not.

Take another crime as an example. A woman’s car is stolen. The police issue a BOLO on the car, find it, and bring the suspect in and sit him down. They ask him “did you have permission to take that car?” and he replies “Yes, officer, she gave me the keys!”

He is still presumed innocent and, as far as this brief hypothetical tells us, hasn’t had his rights violated. It looks as though he is going to get a fair trial at this point. That trial may still devolve into another he said, she said situation. She may allege that she didn’t give him the keys but merely left them on the kitchen table. At that point, it will be up to the jury to decide who they believe, but that would have been the case in any event. He is presenting her giving the keys to him as one of the facts to show his innocence.

If a woman’s car is stolen we don’t question her about how many miles are on the odometer. We don’t ask if she wore a seatbelt the last time she drove it. We don’t care if she had been drinking because her alcohol consumption doesn’t negate the fact that she was a victim of a crime. We certainly wouldn’t force her to prove that she didn’t give the thief the keys. That burden would rightly be on him and we would be able to both place that burden on him and at the same time presume him to be innocent until he failed to meet that burden.

Adopting an affirmative consent model changes how consent is perceived. It is primarily a cultural change in understanding who is responsible for consent. Rather than making the non-initiating party responsible for communicating a lack of consent, affirmative consent requires that the initiating party obtains obvious consent.

That is how affirmative consent works. It wouldn’t require a written contract or even necessarily a verbal assertion. Context would always matter and the cases would still often become two competing stories about what the context meant. And it doesn’t mean that we are assuming that person is guilty before they have the chance to show that they did, in fact, get that consent. It just means that we are placing the burden of proving that consent was obtained on the party claiming that consent had been obtained.


Conclusion

There is no other category of crime where we ask the victim to show that they didn’t want to be the victim of that crime. A man who is stabbed in a bar fight, regardless of whether he was drunk or belligerent, isn’t asked to prove that he didn’t want a knife wound.

We need to change our cultural framework of rape and consent. When we are working under an affirmative consent framework what we are doing is changing the first question. Currently, our first question is for the victim: did you say no? Under an affirmative consent model our first question is for the suspect: did you get a yes?

Complete Article HERE!

New resource to inform staff and aged care residents’ families on sexuality

By

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Sex remains important for many people living in aged care, but a challenge for staff and residents’ family members, writes Michael Bauer, who introduces a new guide to assist.

Sexuality is linked to wellbeing and quality of life and the need for affection, looking and feeling attractive, as well as intimacy, and sex can remain important for many people living in aged care facilities.

Growing old is not a limitation on the expression of sexuality or sexual desire and the above needs do not necessarily change because someone has dementia.

Residents’ sexuality can nevertheless often be a challenge for aged care facilities and staff as well as residents’ family members who may find it an awkward and difficult topic to openly discuss.

It can come as a surprise to some family and staff members alike, to learn that a resident still has sexual needs and this can evoke a range of responses from acceptance through to disbelief, or even disgust.

Children can find it difficult to understand and accept that their parent living in an aged care facility still has sexual desires and furthermore wants to fulfil them, particularly if they have dementia.

It can be equally upsetting for families and partners to learn that their loved one wants to spend time with someone else living in the facility. Families may struggle to understand and make sense of what is happening and why, particularly if the person is unable to verbally express their needs.

Sometimes behaviour may seem very out of character for the person. There may be a changed interest in sex, or a change in sexual inhibitions, all of which can cause concern or embarrassment for the family or partner.

To help the families of people living in residential aged care be more informed about sexuality, researchers from the Australian Centre for Evidence Based Aged Care at La Trobe University have developed the resource Sexuality and people in residential aged care facilities: A guide for partners and families.

The guide has undergone extensive consumer consultation and aims to assist family members and partners of people living in aged care facilities understand about sexuality, including for people living with dementia.

Issues covered include:

  • the importance of sexuality in old age
  • sexuality and living in an aged care facility
  • sexuality and dementia
  • sexual behaviours and their impact
  • how a facility can be supportive of the expression of sexuality

The guide can also be a useful resource for facility staff who need information on this topic. Initially developed in English this resource is soon to be translated into other languages.

A copy will soon be sent to all Australian residential care facilities, and it can be downloaded for free from the DementiaKT hub or here.

Funding for the project was obtained from the Dementia Collaborative Research Centres (DCRC) 3 – Carers and Consumers as part of the Australian Government’s Dementia Initiative.

Complete Article HERE!

What does YOUR sex fantasy say about you?

From threesomes to dreaming of sleeping with someone else, your raunchy dreams unravelled

By Tracey Cox

Good news if you enjoy having erotic daydreams. Research done by an Israeli psychologist has just found having sexual fantasies about people other than your partner doesn’t significantly harm your relationship.

So let’s skip to the second most popular question people ask about their fantasies: what do they mean?

Why does an image of your next door neighbor naked suddenly pop up in your head when you have zero attraction in real life?

sexual fantasies

Why do we fantasise about things we have no desire to do in reality?

Analysing fantasies is a bit like dream analysis: it’s more about individual interpretation than general concepts. Dreaming of performing on stage is a positive dream for some; for others it would qualify as an anxiety dream.

So let your instincts guide you on what rings true and what doesn’t but here are some common female fantasy themes and what therapists conclude from them.

Being irresistible

It’s a universal need to want people to find you attractive.

But what if you were so attractive, people really couldn’t help themselves and were literally falling at your feet, begging you to let them kiss you, touch you, have sex with you?

Being adored rather handily removes responsibility for what follows: you’re being seduced by people who are desperate to possess you, how could you possibly resist? Because society frowns on women who instigate sexual encounters, our subconscious tries to find ways to make it ‘acceptable’ and this is one of them.

Sometimes, recurring fantasies of being irresistible mean there’s an unconscious fear that in reality the opposite is true.

In this case, it can reflect low self-esteem and fears of sexual inadequacy.

In most, it’s simply a healthy outlet for the recurring dream of going to bed as ourselves and waking up as a supermodel.

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No prizes for guessing this one is about power.

One person has it, the other doesn’t and we’re attracted to both for different reasons.

Stripped of it, we are completely at the mercy of someone else, absolving us of responsibility. This means we’re ‘forced’ to enjoy whatever the other person does to us.

If you’re a people-pleaser and usually the ‘giver’, this makes it impossible to reciprocate.

If we’re the ones in control, we’re given permission to be completely selfish.

Dominating men

This is particularly popular with women who are shy and undemanding in real life.

The desire to be the boss and be in control isn’t exclusive to men but being sexually aggressive is seen as male trait.

Lots of women are worried they won’t be seen as feminine if they act dominant during sex but our imagination (thank God) isn’t bound by the same rules which dictate society. We might choose to ‘behave’ during waking hours but in our dreams and our fantasies, our forceful, domineering sides are given freedom.

We don’t wait to be given ‘permission’ but take what we want, when we want it, without apology.

The goal isn’t to humiliate our lover, it’s to give us a total sense of control.

Forbidden people

Sometimes it’s a replay of what actually happened with a particularly desirable ex (we tend to marry for love not sex); if it’s someone new, the grass-is-greener philosophy is at play.

The more forbidden the person (our partner’s best friend, someone’s father, the boss), the more powerful the fantasy.

The ‘we want what we can’t have’ syndrome is especially potent in sex.

Him watching you have sex with another man

You’re insatiable – he alone can’t satisfy you

The person who craves sex more is seen as more sexually powerful, so this is a power fantasy as well.

It also hints at the urge to show off: we can only see so much when we’re having sex with someone because you’re necessarily physically close.

Watching from a distance, he gets to see how good you really look.

Romantic

No real surprises with this one: these fantasies are had by women who are more motivated by love than sex and tend to be sexually conservative.

Even if we can’t do it in reality, most of us can separate sex and love in our imaginations

Women who only have romantic fantasies tend not to be able to.

Seducing a virgin

Sign-Virginville-VillageOf
We always remember the first person we have sex with, so high achievers and those who enjoy being the centre of attention may enjoy this fantasy.

If someone’s never done something before, we not only get to teach them everything we know – putting us in a superior sexual position – they probably won’t criticise our technique

So it may mean you secretly feel sexually inadequate

Corrupting innocence is also a strong theme here: it’s forbidden, so highly appealing.

Sex in public or semi-public

This one’s about people admiring us – usually, onlookers are so impressed by our sexual skills, they’d cut off a limb to swap places with the person we’re having sex with.

It’s also illegal so can mean you’re quite rebellious.

Sex with a stranger

If you don’t know them and never will, you can let loose without fear of being judged. If they don’t know you, you can become someone else.

It’s sex stripped of all emotion, purely physical.

Often the stranger will be faceless.

Eye contact means intimacy, avoiding it is another way to ensure it satisfies the raw, primitive side of us we may mask in real life.

Sex with someone much younger or older

Having sex with someone much younger than us is an ego-boost: we’ve still ‘got it’ to be able to attract them.

Sex with someone older works on the same principle.

We see older people as wiser, richer, more intelligent, worldly and sophisticated.

Then there are Daddy issues.

Women who consistently fantasise about older men or date them in real life, can sometimes be working through issues with their own father.

We try to fix what’s happened in the past by recreating it, with a different ending, in the present.

Spanking fantasies

spank
Spanking is a common fantasy made even more so since Christian Grey came (ahem) into our lives.

But it also has biological undertones.

Aggression is common in the animal world: some female animals only ovulate if the male bites them and humans have also long linked pain and pleasure.

Wanting to be spanked can also originate from guilt: we need to be punished for liking something we shouldn’t (sex).

Stripping

This is all about ‘the looking glass effect’: seeing ourselves reflected in other people’s eyes. The more adoring they look at us, the more adorable we feel.

Strippers involve the audience in their own narcissism – they want to be looked at.

Most of the men who frequent strip clubs are voyeurs: all they want to do is look rather than touch.

Flaunting gives us a sense of power – and power is always sexy.

Exposing our naked body to cheers and applause in our fantasies also helps calm our fear of our body not being good enough in real life.

Threesomes, swinging, group sex

When women fantasise about group sex they tend to be the undisputed star of the session – and are nearly always on the receiving end.

For men, it’s more about being able to satisfy more than one woman.

These fantasies are a heady blend of exhibitionism, voyeurism, bi-curiosity (if there’s the same sex involved) and a human longing for excess (if one person feels good, more must feel better).

Watching others have sex vintage-voyeur

Countless surveys have shown women are as turned on by erotic images as men are so it makes sense that we’re also just as voyeuristic.

Watching people have sex in real life is even more fascinating than porn because it makes for more realistic comparisons.

We all love to think we’re great in bed and watching other people means we can see how we rate on the ‘best lover’ chart.

It also hints at sexual confidence: you could teach people a thing or two!

Women with women

It’s as common for women to have sexual fantasies about other women as it is rare for men to have fantasies about other men,’ says Nancy Friday, author of The Secret Garden, the infamous book about female fantasies.

Women are far less haunted by the social taboo of being gay, probably because society is far less homophobic about gay women than it is gay men

Most women who fantasise about other women, aren’t gay or bi-sexual: simply thinking about something does not mean you’re gay.

Be careful about sharing this one though: watching you with another woman happens to be one of the top male fantasies.

Especially if he’s been racking his brains about what special surprise he can organize for that upcoming birthday…

Complete Article HERE!