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Max, Part 2 — Podcast #114 — 04/15/09

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Hey sex fans,

We’re back with my guest, Max, the Seattle-based bondage artist, educator and Dom.  This is Part 2 our chat in this podcast series called Sex EDGE-U-cation.   As you know, max-picthis series is all about the world of fetish sex, kink and alternative sexual lifestyles.

Max and I will be exploring all sorts of interesting topics; not least among them is his polyamorous life with Mistress Matisse and the oh so charming Lorelei.

If you somehow missed Part 1 of our conversation, look for last week’s podcast, #113 on the PODCAST PAGE at the top of this page.  Or simply use the site’s search function.  Type in podcast #113; don’t forget to include the # sign.

Just a quick aside…as most of you know I was one of the many presenters at the Seattle Fetish & Fantasy Festival this past weekend.  When I wasn’t teaching I had an opportunity to sit in on a couple of the other fine workshops offered by some of the Northwest’s most illustrious kink educators.  And I’m here to tell you, as delightful and informative and Max is in this podcast conversation, this medium does not compare to Max in front of a live audience with a length of rope in one hand and beautiful Lorelei in the other.  They are phenomenal together, and not to be missed.

Max and I discuss:

  • The role of endorphins and adrenaline in power play.
  • BDSM as both recreation and catharsis.
  • Polyamory, a working definition.
  • Poly-fidelity and cohabitation.
  • Developing a vocabulary for discussing poly structures.
  • Managing a poly relationship — jealousy and compersion.

Be sure to visit Max at his website HERE!

See a slideshow of some of Max’s work.  Click on the thumbnails below.

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Today’s Podcast is bought to you by: FetishMovies.com.

Sex EDGE-U-cation with Max – Podcast #113 – 04/08/09

Hey sex fans,

Today I have the distinct pleasure of welcoming the Seattle-based, yet internationally known and respected, bondage artist, educator and Dom, who goes by the name Max.  We will be exploring all sorts of interesting topics; not least among them is his polyamorous life with max-picSeattle’s finest professional Dominatrix, Mistress Matisse. This is exciting and thought provoking stuff, sex fans.  You don’t want to miss this.

Max is my latest guest in this new series of podcast interviews I’m doing called Sex EDGE-U-cation .  As you know, we’re taking a look at the world of fetish sex, kink and alternative sexual lifestyles. We are touching on topics both familiar and exotic.  We are chatting with prominent educators, practitioners and advocates of unconventional sexual expressions and lifestyles from all over the world.

Max and I discuss:

  • Seattle being a hotbed of perversion.
  • How BDSM, polyamory and kink infuse his life.
  • His role as an educator and activist.
  • His workshops at The Center For Sex Positive Culture and his private lessons.
  • Safety and compatibility issues between top and bottom.
  • Building intimacy through BDSM.
  • Differentiating between BDSM, kink and genital sex.

Be sure to visit Max at his website HERE!

See a slideshow of some of Max’s work.  Click on the thumbnails below.

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Today’s podcast is bought to you by: Dr Dick’s Stockroom.

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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’. ‘[W]hilst 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!

8 Steps for Choosing a Strap-On Harness for Men

By Mistress Kay

Strap-on fun isn’t just for women. Men can have fun, too. Use these 8 steps to choose the best strap-on harness for your needs.

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Did you know that even if you have a penis that you can still wear a strap-on harness? Yes, manufacturers make strap-on harnesses for the male-bodied as well as the female-bodied. While males can definitely wear strap-on harnesses designed for women, some find that the pressure it places on the penis and testicles to be uncomfortable. Strap-on harnesses for male bodies are designed with a penis in mind, providing much better comfort.

Strap-ons for people who have a penis can be used for a variety of play times. Some people like to use them as an alternative to penetrative sex (or in kinky contexts, as a “punishment” where the wearer doesn’t get to be directly involved in stimulation). Other people like to strap them on to continue the penetrative action after the penis has gotten soft (due to orgasm or other reasons). Yet others like to explore the idea of double penetration.

While some aspects are different, a lot of the things you’ll want to look for in your strap-on harness are going to be the same, whether you have a penis or not. There are a few key differences, but for the most part, any helpful suggestions you can find (like the ones below!) about finding a good-fitting strap-on harness are going to apply no matter what you have behind your fly.

Interested in trying a strap-on? Here we’ll take a look at this unique sex toy and provide some tips for choosing one for yourself.

Materials

Material can be an important concern for your harness. Material choice will affect the cost of your harness, how easy it is to clean, how comfortable it is for you to wear, how long it will last, and more. While leather tends to be the “premium” material for sex toy harnesses, it also is usually the most expensive and requires careful maintenance after use. Neoprene materials have picked up in recent years because of their ability to be tossed in the washing machine after use. Other materials may include nylon, velvet, cotton, spandex, and more. Much like buying a pair of underwear online, think about what materials have the properties you enjoy and try to find a harness in similar materials.

Double-Penetration or Single

DeuceSome harnesses for males are specifically designed to work well for single penetration. For people who want to continue having sex with a partner after they lose their erection (whether due to orgasm or other reasons), a harness designed for single penetration will hold the entire penis in a comfortable manner while the person can use the dildo that they’ve strapped on to the harness. In some cases, these harnesses may be designed for the penis to slip through the D-ring into the interior of a hollow strap-on dildo to make you “part” of the action.

For harnesses designed for double-penetration, your harness will help you take advantage of the penis you already have – while adding the ability to wield another one. These types of harnesses will have a spot where your biological penis sticks through and an O-ring where a dildo can be attached for easy double penetration.

Built-In Dildos

Some harnesses will include a built-in dildo. This dildo may be able to be removed to be cleaned. In most instances, it will include a hollow interior so that the wearer’s own penis can slide inside the dildo for a more comfortable wearing experience. However, if the harness was built for a specific dildo, the O-ring or the design may not allow the use of any other toys. When purchasing a dildo and harness set designed for use with one another, ensure you can use other toys with the harness down the line in case you decide to change up your toys.

Adjustment Points

Depending on how often you take it on and off and whether you’ll be sharing it with other people, you may have a preference to where the adjustment points for your harness are located and what they use. Nylon strap systems may be easier for you to use than buckle systems. Most people, however, agree that the easiest system is a Velcro fastening system, but some people find those to be unattractive for their personal preferences. Adjustment points that are available on your hip are going to be easier to adjust than ones that are located underneath the butt. While it can be hard to judge how easy the harness will be to adjust before you purchase it, try checking out reviews to see what other reviewers have to say about the usability of your potential harness.

Sizes

Unlike many other types of clothing, strap-on harnesses usually only come in a single, maximum size. Due to the adjustment system, this single size can usually be modified to fit a wide range of hip sizes, but it still has a maximum size. If you’re a plus-sized person, you’re going to want to pay attention to the maximum size measurement of your harness. Many harnesses will maximize at a size around 44″. Some harnesses will go up to 60″, and a few harnesses (usually designed for plus-size bodies) will go up to 72″ and above. If you have wider hips, you’ll want to pay attention to these measurements to ensure your harness will fit once you receive it. (Get some great sex positions to use too in 6 Sex Positions for Big, Beautiful Bodies.)

Strap Styles Deuce03

How the harness fastens onto your body will vary. The two most-popular styles include a “single strap” and a “double strap.” While both styles will include a waistband strap that goes around the hips, in a single-strap variation, there is a single strap that goes between the legs (similar to a “thong” style underwear) that holds the harness onto the body.

In a double-strap harness, there are two straps that slip between the thighs and go underneath the cheeks of the butt (similar to a jock strap). Depending on what you plan to do, you may prefer one style over another; but it’s all personal preference. If you plan on doing any anal play while wearing the harness, however, a double-strap style leaves the butt open for experimentation. At the same time, a single-strap style would put pressure on the anal area to help keep a butt plug in while using the harness. Think about what you’d also like to do while wearing the harness and purchase a harness that supports that.

Washability

Different strap-on harnesses will require different methods of care. If you’re okay with gently hand-washing your harness, materials like leather might be a good option. If you’d prefer the effortless method, you might want a neoprene material that can be tossed into the washing machine after use. Decide what type of harness works best for you. Of course, you should pay attention to the manufacturer’s recommendation for cleaning when you purchase it.

Special Features

While most male strap-on harnesses are pretty straight-forward, some do come equipped with special features. Some can use an optional “butt plug attachment” that attaches to the harness itself to hold a butt plug in for the wearer. Others may come equipped with special pouches that hold vibrators to add vibrations to the dildo that the wearer is using. Some may be waterproof or specifically designed for aquatic adventures. If you have something specific in mind, see if you can find a harness that works with your adventurous ideas.

Experimenting with the enjoyable world of strap-on harnesses for males can be full of exciting and enjoyable pleasure. With the above suggestions, you will hopefully have better luck finding that perfect harness to take you on that adventure. Don’t give up if your first harness isn’t your first love! Sometimes, it may take a couple tries to find that perfect one for you. Enjoy the ride!

Complete Article HERE!

4 Stupid Female Masturbation Myths We Wish Would Disappear

By Coleen Singer

Women may be more empowered about their sexuality than ever before, but there are still a few myths about female masturbation that just won’t die.

Masturbation Myths

I still don’t understand why female masturbation is still shrouded by so much misinformation. We live in the age of information. Women are more empowered about their own sexuality than ever before. Yet, without fail, most TV shows and movies portray female masturbation as some mythical thing, one that often involves ridiculously impractical rituals that most women just don’t have time for. We need to clear this right up. I know that writing just one article isn’t going to magically remove the misinformation, but we have to start somewhere, right? Here area few incorrect assumptions I often see in the media and daily life about female masturbation.

We Make a “Night” Out of It

The biggest misinformation I see in the media is that when women masturbate we do shit like light candles, wear sexy things, maybe have a bath – you know make a “night” out of it.

What?! This is certainly worth doing, but it isn’t routine for any woman I know – nobody has time for that! Plus, women are perfectly capable of masturbating without any fanfare: before we sleep, when we wake up, because we’re bored, as a quickie before we leave the house. You know, just like men. The best part is that many of us can do it multiple times in a row, because multiple orgasms.

It’s a Performance

Judging from porn, TV, and movies, every time a woman masturbates, she’s all hot and bothered, gasping for breath, boobs heaving, and when she cums she throws her head back and moans before finally collapsing in an ecstatic heap.

Uh…. no. Masturbation can be really uneventful. It can even be downright ugly. Our faces screw up as we concentrate because we need to in order to climax. Sometimes we’re watching porn. Sometimes we’re just using our imagination. Yet, the media portrays female masturbation as a way to evoke desire in others. Even when we’re all alone and pleasuring ourselves, it’s apparently still supposed to be a performance.

In many cases, women take care of business without sexy lingerie, perfectly tousled hair or even audible moans of pleasure. And that’s OK. It’s what’s happening on the inside that counts.

It’s for a Certain Kind of Girl

I once had a guy tell me that his girlfriend doesn’t masturbate because she’s not a slutty girl. There is so much wrong with this statement that I don’t even know where to begin. First of all, it requires the assumption that most women don’t masturbate (not true). The idea that only slutty women masturbate stems from how female masturbation is often portrayed – as something performative and for the pleasure of others. Dead wrong. The majority of women masturbate. They do it the way they want to and they do it for themselves. It’s healthy and normal, and it says nothing about the kind of people they are.

It’s a Feminist Thing

On the flip side, masturbation has been used by well-meaning feminists as a way to take control of how we feel about our bodies. That’s all well and good, but really, it’s just masturbation. We should be able to do it without having it attached to some kind of political statement. No one is telling men to whack off to feel better about their bodies. The same should go for women. While I’m grateful that we can now talk about our sexuality and explore it more, when I’m touching myself, all I want are my fantasies and to feel good.

Hopefully we start changing these perceptions of women’s sexuality so that women can just have sex and masturbate without any assumptions or judgments.

Complete Article HERE!