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4 Stupid Female Masturbation Myths We Wish Would Disappear

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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!

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!

Shaming Men Doesn’t Build Healthy Sexuality

By David J Ley Ph.D

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Male sexuality is intensely under attack, in the increasingly vitriolic social dialogue related to pornography. Though women watch and make pornography, most of the current debates focus on aspects of masculine sexual behaviors. These behaviors include masturbation, use of pornography, prostitutes or sexual entertainment like strip clubs. Promiscuity, sex without commitment, and use of sex to manage stress or tension are all things that are frequently a part of male sexuality, whether we like it or not. But, male sexuality is not a disease, not a public health crisis, it is not evil, and it does not overpower men’s lives or choices. Shaming men for these behaviors isolates men, and ignores powerful, important and healthy aspects of masculinity.

There is a common perception of male sexuality as intrinsi­cally selfish, overly focused on “scoring” and sexual conquests, on anonymous, “soulless” sex, and on the outward manifestations of virility.  But there are other, oft neglected sides of male eroticism. Straight men are far more focused upon women’s needs, and upon closeness with women, than we give them credit for. Nancy Friday wrote that “Men’s love of women is often greater than their love of self.” Men give up friends and male camaraderie and accept a life of economic support of women, even leading up to an earlier death, all in order to be with women. More than half of all men describe that their best sexual encounters came when they “gave a woman physical pleasure beyond her dreams.” Men redi­rect their selfishness away from their own satisfaction, and toward a sense of fulfillment and accomplishment, by giving sexual satisfaction. Male sexuality often involves an intense focus on the needs of their partners, and men gain great pleasure, even a strong sense of manliness, from giving their lover sexual pleasure.

In fact, men’s desire to sexually satisfy their partners comes at the price of their own satisfaction. When a man is unable to make his partner orgasm, many men report incredible frustration, disappointment, and self-doubt. Women even complain that men put so much pressure and intent upon helping the woman achieve orgasm that the act ceases to be pleasurable and starts to feel more like childbirth. In such cases, women fake orgasms, not for themselves, but to satisfy their partner’s needs. Until a woman has an orgasm, a man doesn’t think he’s done his job, and his masculinity hangs in the balance.

Franz_Von_Stuck_-_SisyphusMen are taught from a young age that they must be sexually competent and sexually powerful with exaggerated and impossible ideals. Surveys of sex in America find that, compared to women, men are far more insecure and anxious about their sexual performance. Nearly 30 percent of men fear that they ejaculate too soon, most men sometimes experience erectile dysfunction connected to anxiety, and one man in every six reports significant worries about his sexual abilities to satisfy his partner. These are huge burdens that men carry, and are just one reason why many men pursue other forms of sex such as masturbation to pornography.

Compared to women, men actually experience greater pain and psychological disruption from the ups and downs of romantic relationships. Not only do the negative aspects of a romantic relationship hurt men more than women, but the positive aspects and benefits of that relationship have greater impact upon the man than the woman. Because women are better able to access outside support from friends and family, they often fare better than men. Men are often isolated and burdened with the expectation that they shouldn’t feel pain, or if they do, they must suffer alone.

For men, physical affection and sex is one of the main ways we feel loved, accepted, and regarded. For many men, it is only through physical love that we can voice tenderness and express our desire for togetherness and physical bonding. Only in sex can we let down boundaries and drop our armor enough to be emotionally vulnerable.

Sex plays a greater role in the lives of men as a form of acceptance and mutual regard than it does for women. Women touch each other all the time, with hugs, holding hands, closer body contact, and smaller “personal space.” Men shake hands. Really good friends might, at best, punch each other in a loving way, do a careful “man hug,” or even swat each other’s buttocks, if it’s during an approved masculine sporting event. (Many homosexual men experience this differently, when they come out and are part of the LGBTQ community) So the body-to-body contact that sex offers feeds an appetite, a craving, one that is often starved near to death in men.

Male sexuality is portrayed as something that men must guard against, and describe it as though it is a demonic force, lurking within our souls, which must be constrained, feared and even rejected. Men are portrayed as powerless to control themselves, in the face of sexual arousal that is too strong. Men are painted as weak, harmed and warped by sexual experiences such as pornography. As a result, men are told to be ashamed of the sexual desires that society has called unhealthy, and told to forego those condemned sexual interests. But an essential part of man is lost when we encourage men to split them­selves from their sexuality.

Unfortunately, as we teach men to be men, to understand, accept, and express their masculinity, we rarely attend adequately to the loving, nurturing, and amo­rous side of men. The most positive way that society and media currently portray male sexuality is when it is depicted as bumbling and stupid-making, a force that turns men into fools, easily led by our penises. But more often, male sexuality is depicted as a force that hovers just on the edge of rape, rage and destruction.

What is necessary for a healthy man, for complete masculinity, is the in­tegration, consolidation, and incorporation of ALL the varied aspects of our sexuality. When we try to externalize our desires for love and sex, excising them from ourselves as something external and dangerous, we run the real risk of creat­ing men without compassion, without tenderness, and without the ability to nurture. It is easy to suggest that what we are trying to excise are the base, primitive parts of men’s eroticism, those desires to rape, dominate, and sat­isfy oneself selfishly. But in truth, those desires, as frightening as they can be, are integrally linked to male emotional desires for safety, acceptance, protection of others, and belonging.

A_ShipwreckThose things that make men admired and respected—their strength, courage, independence, and assertiveness—are the same things which contribute to the differences in male and female sexuality. By condemning these characteristics, we run the real and frightening risk of abolishing qualities that are essential to healthy masculinity.

A healthy sexual male is one who accepts and understands his erotic and sexual desires, along with his drive for success, dominance (and often submission as well) and excellence. Healthy sexual choices come from internal acceptance and awareness, not rejection and shame. Research has shown that all men have the ability to exercise control over their levels of sexual arousal and sexual behavior, but no men can fully suppress their sexual desire. Healthy men can be men who go to strip clubs, visit prostitutes and watch pornography. They are men who make conscious sexual choices, accepting the consequences of their actions.

Our culture needs a sexual ethic focused on personal relationships and social justice rather than particular sexual acts. All persons have the right and responsibility to lead sexual lives that express love, justice, mutuality, commitment, consent and pleasure. Grounded in respect for the body and for the vulnerability that intimacy brings, this ethic fosters physical, emotional and spiritual health. It accepts no double standards and applies to all persons, without regard to sex, gender, color, age, bodily condition, marital status or sexual orientation. The Religious Institute

We need to begin encouraging personal integrity, responsibility, self-awareness and respect, both for oneself and one’s sexual partner(s). This is, I think, the goal for all men – to make their sexual choices an integrated part of who they are, and the kind of man they desire to be. Unfortunately, as long as we continue to shame and condemn men in general, and specific sexual acts, we are merely isolating men. Further, we are exacerbating the problem, because removing porn or shaming men for their desires or fantasies, does not teach men how to be a sexually healthy man.

Complete Article HERE!

How to look after your penis

By Ed Noon

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The British are a nation of stoics, often too proud to admit we have a problem, and too polite to bother anyone else about it. Men are particularly bad at piping up about health issues, especially when it comes to our penises. Often, a source of embarrassment can be a simple lack of knowledge. Fortunately, the male anatomy is quite easy to understand, and learning what to say when seeing your GP can help avoid red faces. Read our guide from a working NHS doctor for how to keep your penis healthy…

Don’t use slang

The number of highly imaginative slang words that have been used to describe penises can leave patients embarrassed and doctors wondering. Keep it real and you’ll be taken seriously. Here’s a quick anatomically correct dictionary of our own for you to memorise and check off next time you’re in the mirror:

Penis and foreskin – no explanation needed.

Shaft – the main length of your penis but not including the glans (tip).

Glans/tip – the highly sensitive area at the end of the penis, usually covered by a foreskin, unless removed in an operation called a circumcision, with an opening for urine and semen to escape.

Meatus – pronounced “me-ay-tuss”, this is the medical name for that opening.

Testes – otherwise known as testicles or balls. All are acceptable.

Scrotum – this is the stretchy skin that forms a sack for your testes. A thin muscle allows the scrotum to contract, which it does so in cold conditions to maintain your sperm at a constant temperature.

Epididymis – behind and above the testes lies the area that stores the sperm made in the testes. Above the testes is a firm tube that carries your sperm from the epididymis (via the prostate which lies near your bladder, so it goes a long way) eventually out through your urethra to come out in the hole in the tip of your penis (yep, the meatus – well remembered).

Knowing just a small detail of anatomy can really take the embarrassment out of a problem when explaining things. So next time you notice that something’s not right, be confident and just tell your doctor “straight up”.

DIY penis maintenance

Many male problems don’t require the attention of a medical professional. Allow GQ to fill you in.

How to clean your penis

We often gaze in awe and talk excitedly about the nose-tingling, fungus-coated, ash-rolled, squishy goodness that is a well-stocked cheese counter. That’s not what you want people to experience when getting up close and personal with your penis. The “knob cheese” that is technically known as smegma, has a particularly vile smell and builds up when the area underneath a foreskin hasn’t been cleaned. This area should be cleaned daily (just pull back) along with the rest of your genitals, your bottom and the area in between, called the perineum. Use a mild soap as these areas can be sensitive.

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How to examine your scrotum

Testicular cancer is the most common cancer in young men. For this reason, every week you should examine each testis (the plural is testes) in turn between your finger and thumb by rolling the skin over them. The most common symptom is a lump of any size but you should book an appointment with your GP if you have any new feelings in the scrotal area.

On a lighter note, most lumps in the scrotum aren’t cancer, and if it does turn out to be cancer, it’s one of the most treatable forms of the disease. You should get to know your balls like the back of your hand.

Maintaining an erection

Erectile dysfunction, or impotence, is unfortunately common from middle age onwards and it’s caused by a narrowing of the blood vessels that pump blood to create and maintain an erection. This narrowing may occur for a number of reasons but high blood pressure, diabetes and smoking are high on the list. Giving up smoking seems like a no-brainer, and maintaining a healthy body weight and undertaking regular exercise reduce your risk of developing high blood pressure and diabetes.

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Protect your penis from STIs

STIs are invisible and often give no symptoms for many years so you won’t know if you’ve just passed one on, so you should always wear a condom. Available free at GPs and sexual health clinics, they significantly reduce the risk of the transmission of STIs but they’re nowhere near as effective if they remain unopened in your wallet. There are so many easy ways to get tested for STIs – a simple fingerpick test can detect HIV, and many GP surgeries have urine pots to test for chlamydia and gonorrhoea that you can pick up and drop off discretely without even making an appointment. No excuses.

Be careful with trimming

Many of us take pleasure in keeping neat and tidy. There are no hard and fast rules about what to do here, but a sensible one is to exercise caution. Be especially careful in the craggy terrain of your scrotum if shaving, where it can be technically more challenging to not make a tiny cut in the skin – this could potentially introduce harmful bacteria which could cause cellulitis, abscesses or worse, Fournier’s gangrene (Googling not recommended).

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Penis size really doesn’t matter to women

A 2015 survey of women presented with photographs of all types and sizes of penises published in the Journal of Sexual Medicine revealed that penis length was one of the least valued attributes. “Overall cosmetic appearance” came out on top. So no need to worry about whether your penis size is above or below average. Just keep it looking good.

Use your penis to keep it healthy

Make ejaculation part of your daily routine. Here’s why: a large Harvard study of nearly 30,000 men found the risk of prostate cancer was 33 per cent lower in men who’d ejaculated at least 21 times per month, compared to those who ejaculated only 4-7 times per month. This included ejaculations during sex, masturbation and, um, “nocturnal emissions”. Time to play catch up.

Complete Article HERE!

Bullshitness of Rabbit Vibrators

By Emily Nagoski

I promised myself to do a post about the bullshitness of rabbit vibrators, so here it is.

To begin with, what I mean by a rabbit is a dual vibrator – most commonly a vibrator with a large shaft for penetration and a bullet for external, clitoral stimulation. It gets called a rabbit because one particular brand has molded the jelly sheath over the bullet to have little bunny ears. There are also dolphins and thumbs and lots of other things. It’s cute.

350__1_ivibe-rabbit-vibrator-grape.jpgSo wherein lies the bullshit? Well it’s not that they’re not effective – but anything with an off-center motor that you can put between your legs can be effective; I know someone whose engineer boyfriend built a vibrator out of an ibuprophen bottle, and pubescent girls worldwide discovered the glories of a vibrating Harry Potter broomstick.

Instead, the bullshit lies in the rabbit’s position in culture.

First of all, the rabbit became famous as a result of a Sex in the City episode where one of the characters gets “addicted” to it.

The episode was basically a commercial. It was a product placement of the crassest, most cynical kind.

So the first reason the rabbit is bullshit is that its popularity is the result of a television commercial, not as a result of its ability to get women off.

Which brings me to reason number two that the rabbit is bullshit.

LILY 2

LILY 2

Had LELO offered SitC more money than the rabbit did to promote the Lily, this would be a different post because the Lily is a small, beautiful, powerful, rechargeable, nearly silent clitoral vibrator with infinitely adjustable speed and I will forever sing its praises to the heavens. Even its shape, to me, has a grace and elegance that echoes the flexing of a woman’s body at orgasm.

But if you walk into a sex toy store and you see the Lily on a shelf, and then you see the rabbit in its foot-long glory, which will you think is better? The rabbit with its size, its many functions, and its cultural import, is surely the more impressive there on the shelf. And if you haven’t looked too closely at cultural myths about women’s sexuality, you might think that it’s a better design for meeting a women’s orgasmic needs.

But it’s not. It’s designed to meet CULTURAL EXPECTATIONS around a woman’s needs.

It’s a big, colorful, rotating, oscillating SHAFT… with a bullet vibe attached. What does that say? It says that what a woman really needs and wants is a giant dick that does fucking magic tricks, and maybe some clitoral stimulation too.

That’s the second bullshitness about rabbits. It tells women what they need is a cock. It feeds wrongheaded cultural expectations around women’s sexuality, rather than nourishing women’s sexuality as it truly is.

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When most women see even just a traditional slimline vibrator, they assume that they’re using the shaft for penetration. And mainstream porn certainly represents women’s masturbation as a largely penetration-oriented activity. The rabbit is part of this cultural discourse, this myth; the SitC character can only be satisfied by a giant, buzzing, candy-colored cock.

In fact more than 90% of women masturbate with NO VAGINAL PENETRATION. (The Hite Report: A Nationwide Study of Female Sexuality.)

The third, related, bullshitness: it tells women what they need is a cock, thus failing to tell women that really the vast majority of them would be better served with a clit-centric toy; the cultural phenomenon of the rabbit makes people think otherwise.

we-vibe-flexible-dual-action-vibrator.jpg

We-Vibe II

If you really want a dual vibrator designed genuinely to meet a woman’s orgasmic needs, have a look at the We-Vibe II, whose proportions accurately reflect where and how stimulation is effective for most (not all, of course) women.

I’ll move toward a conclusion here, though there’s lots more to say. This is hardly a comprehensive analysis of the rabbit in particular or sex toys in general. I just want to register a tiny squeak of frustrated rage that popular culture is failing us so very, very badly by repeating the myths that make women feel broken, subordinate, and conflicted.

If men are learning about sex from porn – and my college health ed colleagues recently did a survey that suggests that 1 in 4 college men thinks porn accurately portrays how sex works – then, I think, women learn about sex from the popular culture,  things like SitC. I believe that cultural representations of sexuality have a responsibility to participate in a healthy, factual, and feminist construction of women’s sexuality. Promoting something like the rabbit, with its phallocentric implications, does everyone on the planet a disservice.

If SitC were written by sex educators, the toy would more likely have been, for example, the Cadillac of vibrators, the Hitachi Magic Wand) – it’s big, it’s loud, it plugs into the wall, and it does the job.

But instead it was written by writers who don’t necessarily know anything about sex outside the mainstream nonsense, and so the mainstream nonsense is recapitulated.

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