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How our culture of kink-shaming is making us much less sexually liberated than we think

Why do people with fetish preferences feel stigmatised despite the success of Fifty Shades of Grey?

By Olivia Blair

We now live in a society which is more open and positive about sex than ever before, but one expert says we’re not as sexually free and liberated as our post-1960s society would have us believe.

In his new book, Modern Sexuality: The Truth about Sex and Relationships, Dr Michael Aaron suggests that there is still widespread stigma surrounding sexuality in the modern age. People who have unconventional sexual fantasies are forced into the shadows, and often do not reveal them even to their partners.

He adds that the dialogue around sex in society is often one layered with shame, regulation and restriction.

“I think that laws and attitudes towards sexuality are one of the clearest reflections of the level of freedom afforded in a society. That’s because sexuality is so core to our identities, that censoring it also inevitably has the effect of censoring individual expression,” Dr Aaron told The Independent.

The doctor, who lives in New York City, actually singles out UK laws as one of the most prominent examples of ways in which our sexuality is supposedly restricted. He hones in on the Digital Economy Bill which is currently going through the House of Lords.

The bill proposes to ban a large number of “non-conventional sexual acts” in pornography which is believed to include female ejaculation, sexual acts involving menstruation and urination, and spanking, whipping or canning which leave marks.

He says the inclusion of female ejaculation, menstruation and fisting on the ban-list is “nonsense” and says “it is no coincidence that these laws are introduced at a time when British politics is veering more hard right”.

Dr Aaron also points to laws which regulate, and in some cases criminalise, sex work as examples of infringes upon sexual freedoms.

“Perhaps nowhere else is the government regulation of sex more apparent than in the area of sex work,” he writes arguing that government crackdowns on any kind of sexual behaviour “prevent for the possibility for an honest and open discussion on what sex work means for its participants and how society can provide appropriate resources for those who do choose sex work”.

Laws surrounding pornography and sex work are extreme examples of where sexuality is marginalised in society. However, Dr Aaron says in his therapy sessions he encounters lots of patients who feel shamed over their sexual preferences even when it is no longer considered taboo in society.

“I still have a number of clients who have difficulty coming out and are conflicted about their orientation even though same-sex marriage was approved by the US Supreme Court almost two years ago and issues around homosexuality have been brought into public awareness. Similarly, I see a number of individuals ashamed of their fetishistic interests even though Fifty Shades of Grey just came out with a sequel and the trilogy has sold over 100 million copies.

“There is a big difference between externally accepting something and truly believing it and feeling internally congruent. As a result, even though society has made tremendous progress, I believe most individuals, even the most liberated by all appearances, still carry internal remnants of sexual shame and stigma.”

So how do we liberate ourselves and challenge both internal and external restrictions on our sexuality? Dr Aaron says education is key.

“Right now, a number of young adults and teenagers get all of their sex education from porn, which is like trying to learn about geopolitics by watching the latest Bond movie. In many ways, trying to protect individuals from sex only hurts them further.”

He argues education will also ensure those with less mainstream sexual desires experience less shame and stigma and feel part of the conversation.

“Transparency around sex leads to a more humanistic, supportive, and nurturing society, that is accepting of individuality and unique consensual behaviours, rather one that is authoritarian, patriarchal, and punitive. I think our challenge as a society is to evolve past basic group needs that may be anachronistic and no longer necessary.”

Complete Article HERE!

Have you ever had ‘unjust sex’?

Unthinkable: Examples include ‘women being pressured – not quite to the point of outright coercion – to have sex, or to have sex without contraception’, says philosopher Ann Cahill

“We need to remember that sexual assault is not the only kind of sexual interaction that is ethically problematic,” says author Ann Cahill.

By

Uncertainty surrounding the boundaries of ethical sexual activity is not confined to boozed-up young adults or American presidents. Among academics there is discussion about what distinguishes rape and sexual assault from another category of “ethically problematic” sex.

Examples of “unjust sex” include “women being pressured – not quite to the point of outright coercion, but pressured uncomfortably nonetheless – to have sex, or to have sex without contraception,” explains Ann Cahill, author of a number of books on gender issues including Rethinking Rape.

Cahill, professor of philosophy at Elon University in North Carolina who is visiting Dublin this week, says she has tried to “figure out in more detail” what distinguishes sexual assault from “unjust sex”, drawing on the work of New Zealand psychologist Nicola Gavey.

Her analysis has led her to challenge the traditional feminist concern with “objectification”: treating women’s bodies as objects. Instead, she uses “derivatisation” – treating women as “stunted persons, persons whose identity and behaviour is primarily or entirely limited by the desires of another person” – as a standard by which to measure actions.

Cahill says “we need to remember that sexual assault is not the only kind of sexual interaction that is ethically problematic. Too often our approach to sexual ethics is limited by relying solely on the presence of consent, a reliance that obscures other crucial elements in sexual interactions that are ethically relevant”.

How do you distinguish “unjust sex” from rape?

“Briefly, I argue that examples of unjust sex and incidents of sexual assault share an indifference to women’s sexual preferences, desires and wellbeing, and that’s what explains how unjust sex perpetuates and upholds rape culture. In both cases, the specific sexuality of the woman is not participating robustly in the creation of the sexual interaction.

“What distinguishes the two examples, I then argue, is the specific role that the woman’s sexual subjectivity plays. In the case of examples within the grey area of unjust sex, women’s agency plays an important role: if a man repeats a request for or invitation to sex multiple times, for example, that very repetition indicates that the woman’s consent is important.

“However, I also argue that the role that the woman’s agency plays is a problematically stunted one that limits the kind of influence she can have on the quality of the interaction that ensues, and does so to such an extent that it renders the interaction unethical.

“In the case of sexual assault, the woman’s agency is either overcome – by force, or coercion, or other methods – or undone entirely, by use of drugs or alcohol.”

Where does “objectification” come into this, and does sexual attraction always entail some element of it?

“Feminists have long used the notion of objectification as an ethical lens, and specifically, as an ethically pejorative term. And certainly I do think that many of the social and political phenomena that feminists have criticised by using the term ‘objectification’ – dominant forms of pornography, oppressive medical practices, common representations of women’s bodies – are worthy of ethical critique.

“However, I worry about what the term ‘objectification’ implies, and when I dug into the philosophical literature that sought to really unpack the term, my worries only intensified. If objectification means, roughly, to be treated as a thing – a material entity – and if it is virtually always ethically problematic, then it seems we are committed to a metaphysics that places our materiality in opposition to our humanity or moral worth.

“But what if our materiality, our embodiment, is not contrary to our humanity or moral worth, but an essential part of it? If we approach embodiment in this way, then to be treated like a thing is not necessarily degrading or dehumanising. In fact, having one’s body be the object of a sexualising gaze and/or touch could be deeply affirming.

“Getting back to your question: does sexual attraction require objectification? The short answer is yes: sexual attraction requires treating another body as a material entity. But that does not mean that sexual attraction is necessarily ethically problematic.”

You say women “are encouraged, and in some cases required, to take on identities that are reducible to male heterosexual desires”. How do women avoid being so “derivatised” while in a relationship?

“This is a tricky matter, because human beings are intersubjective.

“Equal and just relationships among individuals require the recognition that they have a substantial contribution to make to those relationships, and that no relationship should position one of the individuals involved in it as the raison d’être of the relationship itself.”

Is the power dynamic always working in one direction, however? Women are capable of objectifying men. Should that concern us too?

“As I state above, objectification is not necessarily ethically problematic. And so to the extent that women have the capacity to treat men’s bodies as material entities, yes, they can objectify them.

“However, in our current political and social situation, women’s objectification of men’s bodies is far less common than men’s objectification of women’s bodies; even more importantly, it rarely amounts to derivatisation and does not serve to undermine men’s political, social, and economic equality.

“When I say that it does not amount to derivatisation, I mean that heterosexual men are less likely to view their bodies solely or persistently through the lens of how they appear to heterosexual women, and they rarely see male bodies represented in dominant media as defined primarily or solely through how those bodies appear to heterosexual women.

“While it’s not impossible for women to derivatise men – one can imagine, for example, a woman evaluating a man as a sexual partner solely on the basis of whether he matches her sexual preferences – structurally, those examples of derivatisation don’t add up to the kind of persistent inequality that still tracks along gender lines.

“For example, as political candidates, men don’t suffer for failing to meet the aesthetic ideals of heterosexual women, while women do suffer for failing to meet the aesthetic ideals of heterosexual men. Of course, they also suffer for meeting those ideals too well, because feminine beauty, while allegedly admirable in women, is also associated with shallowness and lack of intellect.

“Although I haven’t written about this before, however, it seems to me that hegemonic masculinity does have a derivatising effect on heterosexual men, to the extent that it requires them to derivatise women. In this sense, the subjectivity of heterosexual men is stunted to the extent that it is required to engage in the kinds of behaviour that demonstrates disrespect of women as moral equals – behaviour that is necessary for other heterosexual male subjects to be confirmed or affirmed in their own forms of masculinity.

“To the extent that heterosexual men can find their standing within homosocial relations threatened or troubled if they refuse to derivatise women, or at least pretend to, then they are also subject to a failure to recognise their own ontological distinctness.”

Complete Article HEREvi!

Swinging offers sexual freedom, but you have to play by the rules

Don’t assume ‘the lifestyle’ does not come with a rulebook. Communication is important, and rules can make relationships better.

Fatima Mechtab, Marketing Supervisor and events coordinator at Oasis Aqualounge, poses at the Toronto adult playground.

Toronto’s Oasis Aqualounge, at Carleton and Church Sts., is a pretty open environment. The clothing-optional sex club hosts events each week for people to explore their sexual fantasies. But for such a sexually free venue, there are certainly a lot of rules.

No photos. Certain areas are off limits to men unless accompanied by a woman. No touching of any kind unless given permission. No means no, of course, but the club takes it a step further: only yes means yes. That means there are no sexy times until consent is verbalized, says Fatima Mechtab, the marketing and events co-ordinator at Oasis, which had approximately 16,000 members last year.

The clothing-optional space, where sex is allowed, is by its nature vulnerable, she says. The rules are to make sure everyone feels safe, comfortable and encourage people to talk. “A big problem with consent is people assume it’s something you don’t have to verbalize,” she says. In fact, when it comes to sex, there’s lots that people don’t talk about — but should.

Mechtab, a queer woman who has explored swinging and polyamorous relationships in the past, says these types of strict rules — don’t make assumptions, ask before touching — are common in “the lifestyle,” a term for consensually nonmonogamous couples. And, she says, rules make relationships better.

Couples and the locations they go to play have to create an environment in which all parties feel not only safe, but also heard. These boundaries take away the grey areas, forcing couples to say what they do or don’t want and what they need from sexual encounters. And there’s a lot non-swingers can learn from them about building a healthy (and satisfied) relationship.

A successful swinging relationship is based on constant communication, says Carol Hunt, founder of VenusCouples, a Montreal-based online forum for “sex-positive” exploration of the lifestyle. She and her husband have been swinging for a decade. Before any party or outing, they agree upon a set of boundaries (such as they’ll always be in the same room during sex) and expectations for the evening (be it sex with another person or a night observing others). Afterwards, they always break their experience down: what they liked, what they didn’t like, and what would they like to try in the future?

While it might seem exhausting to always talk about sex, Hunt says it means both parties feel their needs are being heard. If her husband wants to try something new, but she’s not interested, the decision isn’t shut down entirely. Instead, they discuss both points of view and try and find a happy middle ground in which they can explore. No always means no — but that’s only the start of the conversation.

That consensus building trickles out of the bedroom, says Edward Fernandes, a professor of sexuality specializing in swingers, at Barton University in North Carolina. “I’ve had people say, ‘We used to have trouble with our finances — we couldn’t talk about this,’ and once we went into swinging, that (inability to communicate) went away,’” says the Toronto expat. “Now, they’re able to talk about everything.” If you can talk about a taboo topic like sex freely, there’s nothing to stop you from vocalizing issues with the chores, he says.

One 2014 study from the University of Oklahoma, which compared monogamous and consensually nonmonogamous couples, found those in open relationships rated their happiness and health higher than their counterparts. Another study from 2000, found 90 per cent of couples said their marriage became happier after they started swinging.

“People will often avoid talking about things, because they don’t know how (their partner) is going to respond,” says Fernandes. “So we hide. Swinging tends to pull that curtain, and allows them to have direct communications with each other.”

Write your own sexy rule book

  • Hunt suggests couples looking to spice up their bedroom can start small: make it a point to go to a sex shop, for example, to discuss what both parties might enjoy or not. To avoid embarrassment, make it a rule that neither party can wander off on their own: you’re in it together and that can decrease the awkwardness.
  • Watching porn can be a great way to get both parties in the mood. But before hitting play, Hunt suggests setting expectations: you’ll only watch for an hour, and collectively pick one act to try and re-create.
  • If you’re trying something new and don’t enjoy it the first time, Hunt say don’t shut it down right away. Commit to revisiting the act at least once at a later date, and if you still don’t enjoy it, then it’s OK to take it off the table for the future.
  • Great relationships need work, she says. Set aside a couple hours each week just to be with each other. No television, no distractions (and if you want, no clothes).
  • Make a relationship rule to do one sexy thing a day — even if it’s just kissing each other deeply for a few minutes, Hunt says. It doesn’t have to be anything more than that, but it ensures a daily connection with your partner.

Complete Article HERE!

The Ties That Bind

 An Exploration of Anchorage’s Kink Community

by K. Jered Mayer

“Here’s a couch you can sit and relax on, or whatever. I like to suck dick while the guy is reading. It’s the sapiosexual side of me.”

Surprised, I glanced at the man guiding me through the rooms to see if the statement was meant for me. It was not. Not all of it, anyway. Everything after introducing me to the furniture had been an aside to a friend of my leather-clad cicerone as they passed by, but it had been said so offhandedly and received so earnestly that I knew right then I had never been in a place quite like this before.

The Alaska Center for Alternative Lifestyles–mercifully acronymized and more commonly known as ACAL–has been labeled in the past as “Anchorage’s only sex club.” It’s an oversimplification that people are quick to correct, not least of all the Center’s founder, Sarha Shaubach. The website she set up for ACAL is done so in a way as to put focus on the real purpose behind the organization’s inception. Not for scintillation nor sexploitation. Certainly not for orgies, which require “a lot of planning and connection” to arrange. Instead, the focus is on community.

“Your Kink Community Home Base” graces the top of the main page, followed by a description promising “elevated kink education and foundation building,” as well as a “judgement [sic] free, body positive environment,” and protection and equipment for healthy exploration.

The FAQ section on their website goes even further into detail. Here, BDSM is defined as a more complex, overlapping number of ideas, and not just whips and chains and ball gags. There are answers in this area to questions about privacy, membership costs and advantages and various other things to expect regarding dress codes (there isn’t one), alcohol–there isn’t any of that, either; it’s critical there is zero confusion regarding consent–and what else is offered for those not interested in the tying or whipping side of it. And there is plenty offered: card games, movie nights, bootblacking (the polishing of one’s leathers) and regular classes on rope and knot work to promote healthy bondage and prevent serious injuries.

While the club itself had some initial troubles starting up–Sarha notably sent the Press a letter in December 2014 detailing her struggles getting ACAL up and running in the old Kodiak bar building while co-leasing the space with “Fuck It” Charlo Greene–classes, play sessions, recurring memberships and group events have proven strong enough to keep the community thriving.

So much so, in fact, that it was inevitable a larger venue would someday be needed. When that day came this last summer, ACAL didn’t need to look far to find it. Back in June, weekend events began being held in an 8,000-square foot space on 3rd Avenue. By July, they were fully moved in.

When ACAL finally came to my personal attention last month, they had fully settled into the location and I was chomping at the bit to write about it. Sexuality has always fascinated me in its myriad forms, as has people’s reactions to it and how readily some subscribe to an opinion based on what they think something is and not based on what it actually is.

I wanted to know. I wanted to learn.

ACAL offers a text-based subscriptions service to alert people of upcoming events. When I reached out to Sarha for the first time, she asked if she could sign me up for what she called “the same spam stuff” she gave to anyone interested in attending the Center for the first time. I agreed–I wanted to approach this from the ground up.

So it is that I found myself downtown on New Year’s Eve opening a door with a leather pride flag draped over it. I ducked inside and scaled a gray stone staircase, then waited my turn as the woman in the box office window politely explained to a couple men that no, this wasn’t the entrance to the Latin dance party that was also going on, that was the other side of the building, this was something much, much different. They shuffled back past me. It was my turn.

“Yeah, I’m here for the, ah…” At the time, I only knew it as the Alaska Center for Alternative Lifestyles, which was a rigid mouthful, or as the “fetish club,” which seemed remarkably ill-informed. Which I was. So I stammered.

“Are you here for the dance night or for ACAL,” she asked. I confirmed the latter. When she asked me if it was my first time attending, I confirmed that too and she handed me a five-page pamphlet on the rules to follow, appropriate and inappropriate behaviors and the safe word. Safety, discretion, clear-mindedness, consent and a zero-tolerance policy on hate speech were all heavily emphasized. I signed a consent sheet and returned it to the box office, where I was quizzed on what I had read before being allowed entry.

I passed my quiz with rainbow colors, paid my $25 non-member entry fee and had my license number written down and filed away with my paperwork. Once that was finished, I was assigned a guide to give me a tour of the facility.

“Normally, we’ve got the whole floor,” I was told. “But sometimes, like tonight, we rent out the big room to other events. Only this side is open tonight, but that’s okay. Sometimes I like that more. It’s more intimate.”

The first room I was led into was the social room. Cell phones are allowed here, but strictly for texts. Pictures are prohibited and people are asked to take calls outside, to maximize privacy. There are plenty of seats around the space to relax or recline upon. Snacks or food are customarily set out for guests, as are sodas and water. The night I went, there was a hummus plate. It was delicious.

The social area serves multiple purposes. Members and guests can meet here to discuss activities for the evening, or to shoot the shit, or to take a break from anything that was too exhausting or discomfiting in the play room. I saw an even mix of men and women sprawled out under a number of fantastic art pieces. Variety was the spice of life in the social room when it came to age, body types and dress. T-shirts and jeans here, corsets and leather chaps there. I saw smiling faces. I heard giggles, chuckles and guffaws. It felt safe. Relaxed.

From there, we moved into a second, transitional room. The room with the couch. While my guide took a moment to discuss oral sex preferences and unrelated plans for the weekend, I took in the small area. Some pornography sat on top of a cabinet for anyone needing a primer to get in the mood. On the walls were photos of bound men and women. There was a bookcase packed with books on sexuality and erotica. There was also a healthy collection of close-up, black and white photographs of vaginas with varying grooming situations and piercing statuses. It was fascinating to me, from an artistic perspective, to see such a display of body variance.

The last room, just beyond, was the playroom. Low-lit, blue themed. A long, padded table was positioned near the door for massages or wax play. A mattress was pushed against one corner on the right, covered in a Minions blanket that honestly struck me as the most out-of-place thing in the room. The bed was unoccupied, but the other corner on the right side was not, as a young man practiced different knots while binding his girlfriend. They moved thoughtfully, conscious of each other’s bodies, a sensuous grace about them.

To their left, against the center of the back wall, was a stand meant for kneeling over. A couple was wrapping up their spanking session. It was loud and vigorous and I could feel my cheeks flushing as aggressively as, well, hers.

And still there was more. Directly in front of me was a cushioned bench. A wooden overhang had a metal ring affixed to it. A man walked by me, trailed by a woman, as my tour guide described the layout. He stripped down to his underwear and his companion helped slip a restraint through the ring, binding his wrists above his head. She followed that with some light whipping and tickling. She massaged his bare back. She slapped his ass. The entire time, they communicated clearly.

There was one more room, an off-shoot to the left, that held a cage and two X-shaped structures one could be bound to. Whatever had been going on before I stepped in was over and the women there were busy getting dressed and cleaning the equipment.

My tour ended then, with an, “And there you go! Have fun!”

I did have fun, though I couldn’t help but feel a little like an outsider. I watched these men and women during intimate moments. A woman undressing while her friends bound her with thin rope. A young couple using the open floor space to wrestle, asserting dominance over each other. A lady in a frilly blue skirt being digitally stimulated by a man who looked like a sexy train conductor. I was a voyeur, drinking in the sights, but though I was fascinated, I wasn’t quite prepared for the role. I retreated after a while to the social room. Did I mention the hummus plate was delicious?

I left around midnight. The New Year. The ball had dropped, people were toasting. I left with nothing but positive impressions in mind.

But Sarha and I had agreed that you couldn’t gauge the Center based off one experience. And so a week later I returned. The full floor was open this time for a 12-hour lock-in event. I brought two women with me, neither of whom had ever been, to see how it felt to others.

On my return trip, the playroom I experienced the first time had been rearranged into a general activity room. There were more attendees as well, but fewer sexual activities. Instead, everyone was more focused on games like no-money strip poker and Cards Against Humanity.

My friends and I checked out the other half of the floor eventually, walking into a room I can only describe as cavernous. The floor was bare concrete, which tied up the winter cold and exposed it to us. Heat bars were plugged in, to little effect. A handful of lamps provided gloomy illumination.

There was plenty more room here to put on a show. Tables and mats were set up to lay and play upon. At the back, a silhouette screen and photographer were set up for discrete erotic photo sessions. To one side sat a Sybian. If you’re unfamiliar with those, it’s a sort of vibrating saddle to which you can secure a synthetic dick. A box nearby had an incredible assortment of different lengths, girths and angles.

The room was impressive and filled with orgasmic opportunities, but with so much cold and open space and with so few people occupying it, it felt almost too bare. I recalled my guide’s preference for the more intimate arrangements, and it made sense to me now. This felt less like a shared moment and more like an impersonal display, a sentiment shared by one of the women with me.

All the same, both of my companions–neither identified as particularly fetishistic or kinky–told me they could definitely feel the sense of comfort and community that permeated the walls of ACAL. It was a reminder, again, that this place was meant to be more than just a “sex club.”

My friends and I left and talked about the evening over drinks and in the days that followed I reached out to other members of Anchorage’s fetish and kink community to talk about their experiences in general and to see what their relationship with ACAL–if any–had been like. The majority of responses were positive, but not all of them.

In fairness and full disclosure, I did hear back from a pair of women who had been decidedly turned off by their visits. One lady told me she had been pressured multiple times by men ignoring the No Means No rule–victims of this harassment are encouraged to approach management immediately so the violator can be dealt with. Astoria, who gave me permission to use her name, told me she didn’t have confidence in the level of security or protection the club promised.

I can see how this could be a concern. Aside from having documented signatures and taking down license and ID numbers, there isn’t a way to effectively run background checks on everyone rolling through. Instead, members and guests are expected to be self-reliant and cautious through conversation. When it works–as in the case of convicted sex offender Daniel Eisman who broke his probation by attending last October–the nefarious entity is quickly rousted from the club. But when it doesn’t work? Well, it comes down to observation, communication, crossed fingers and a knock on wood.

That being said, my experiences with ACAL and my research into the community around it left me with the firm belief that these types of incidents are in the minority and that the heart of the organization beats around the desire to provide a sense of normalcy to lifestyles different than what most might be used to. They do this by promoting education, patience, discussion, acceptance and understanding that not everyone is going to get off to the same thing. And that’s okay! The lesson is to be comfortable with yourself.

Wrapping this up, I thought it best to end with something for people who might be on the fence. For that, I went back to the community. I asked Astoria–a 26-year-old local fetishist who says she’s tried just about everything–for one thing she would tell anyone curious about alternate lifestyles.

“SSC,” she said. “Safe, Sane and Consensual. That phrase is a big part of being kinky. People are in the lifestyle because it’s something they enjoy or need to get by with the rest of what life throws at you.”

Being safe, considerate of the comfort of others and treating people rationally. Crazy how key behaviors in an “alternative” lifestyle are the same things everyone should already be doing regularly.

And was there anything else I took home from the experience, I’m going to assume you’re asking. Did I come away with any new interests myself? Well, I’ll just have to get back to you. I’m a little tied up at the moment.

Complete Article HERE!

Study ties pubic hair grooming to sexually transmitted infections

By Ronnie Cohen

Before scheduling a bikini wax, or shaving down there, consider the results of a new study.

Men and women who trimmed or removed their pubic hair were nearly twice as likely to report having had a sexually transmitted infection, or STI, compared with non-groomers, researchers found after adjusting for age and number of sexual partners.

The lesson, according to the study’s senior author, Dr. Benjamin Breyer: “I wouldn’t groom aggressively right before a sexual encounter with a partner I didn’t know well, and I would avoid having sex with an open cut or wound.”

Removing pubic hair might tear the skin, opening an entryway for bacteria or viruses, the authors write in the journal Sexually Transmitted Infections.

But in a phone interview, Breyer, a urology professor at the University of California, San Francisco, cautioned that pubic hair grooming also might mask other contributing factors to STIs. Groomers, for example, could be more likely to engage in risky sexual behaviors – behaviors not considered in the study.

It is the first large-scale investigation into the relationship between grooming practices and STIs.

Researchers surveyed 7,470 randomly sampled adults who reported at least one lifetime sexual partner. Some 84 percent of the women and 66 percent of the men groomed their pubic hair.

The 17 percent of groomers who removed all their hair were more than four times as likely to report a history of STIs compared to those who let their hair grow naturally, the study found.

The 22 percent of groomers who trimmed their pubic hair at least weekly reported more than triple the rate of STIs compared to those who left it alone.

U.S. cases of the three most common sexually transmitted infections – chlamydia, gonorrhea and syphilis – reached an all-time high last year, according to the Centers for Disease Control and Prevention.

But Debby Herbenick, a sex researcher and professor at the Indiana University School of Public Health in Bloomington, isn’t ready to advise people to discard their razors on the basis of the study.

“What was really missing from the paper was the aspect of sex,” she said in a phone interview. “That’s important because you’re not getting an STI from shaving or trimming your pubic hair.”

The only question researchers asked about sex was how many partners participants had in their lifetimes.

“For me, the study isn’t enough to urge anyone to change anything about what they’re doing about the body,” said Herbenick, who was not involved with the research.

A previous study found that women who removed all their pubic hair were more likely to engage in casual sexual hookups as opposed to long-term relationships – possible evidence that something other than grooming itself caused the STIs, she said.

Along those lines, in the romantic comedy, “How to be Single,” Rebel Wilson playing Robin laments her friend’s LTRP, or “long-term relationship pubes.”

Regardless of whether and how people groom their pubic hair, Breyer stressed the importance of practicing safe sex, especially using a condom when engaging in casual sex.

Pornography and Hollywood, particularly a painful-to-watch 2000 episode of HBO’s hit “Sex in the City,” with Sarah Jessica Parker playing Carrie Bradshaw getting a Brazilian bikini wax, popularized women stripping their genitals bald, Herbenick said.

The trend appeared to slow during the recession and may be reversing. Earlier this year, Vogue magazine ran a story headlined, “The Full Bush Is the New Brazilian.”

But men and women still remove their pubic hair. Because they frequently do so in preparation for sex, Herbenick sees groomers as unlikely to heed Breyer’s advice about waiting to heal after grooming and before having sex.

“We know people are grooming in preparation for sex,” she said. “So I don’t think waiting is the answer.”

In another recent study in JAMA Dermatology, more than 80 percent of American women said they groomed their pubic hair, and 56 percent reported doing so to get ready for sex. Women groomed regardless of how often they had sex, the gender of their sex partner and their sexual activities.

Complete Article HERE!