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In defense of opposite-sex friendships

By Heidi Stevens

My friend Jeff does not want to impregnate me.

And thank God for that, since his wife is expecting their third child this summer.

“Let me be clear,” he told me Thursday morning. “I have two, almost three children. I don’t want to impregnate anyone.”

I called him to check, since Lutheran pastor Hans Fiene put me and my fellow females on notice earlier this week.

“You don’t have any guy friends,” Fiene wrote in The Federalist on Tuesday. “In fact, you can’t have any guy friends.”

“Quite simply, men can’t be at peace being just friends,” Fiene wrote. “And there’s nothing you can do to change that. Platonic chilling won’t stop your inner (and outer) beauty from pulling a man towards romantic love. Telling him he’s like a brother to you won’t stop his brain from shouting ‘Marry that woman and impregnate her now’ when he encounters your femininity.”

Maybe Fiene didn’t mean my femininity, since I already have a husband. Maybe he didn’t mean Jeff’s brain, since Jeff already has a wife. But between his essay and Vice President Mike Pence’s no-dining-with-women rule, it’s a tricky time for opposite-sex friendships.

I’m here to defend them.

Jeff and I are friends because we work in similar industries, we live in the same neighborhood, our kids get along and we make each other laugh. I adore his wife. He likes my husband. Sometimes we meet for coffee. Sometimes we get together with our kids — with and without our spouses.

My husband, meanwhile, has a handful of female friends. He sometimes shares meals with them. With alcohol. Without me. I can’t overstate how much I prefer this setup over a husband who views all women as potential vessels to grow his babies. His female friends give him a greater understanding of half the world’s population. My male friendships do the same for me.

“It helps un-bro me,” Jeff said of his friendship with women. “I don’t know how bro-tastic I ever was, but certainly more so when I was younger and had exclusively male friends.”

Now his female friendships lend valuable insight and awareness to his home and work life. (He works in media relations.) “I haven’t had a male boss in 15 years or so,” he told me.

Friendships give us a different lens through which to see the world. They help us walk in someone else’s shoes. They give us people to care about, protect, laugh with, cry on, learn from, respectfully disagree with, cherish.

Friendships with people who don’t look and live just like us can open our minds and alter our behavior in ways that are immeasurable and invaluable.

And we should turn a skeptical eye — or avoid altogether — people whose reproductive parts don’t match ours?

I don’t think so.

We can acknowledge that some men are sometimes attracted to their female friends, and some women are sometimes attracted to their male friends. (And some men are sometimes attracted to their male friends, some women to their female friends, while we’re on the topic.)

We can also recognize that mature adults go through life, every single day, not acting on all our impulses. We don’t eat the whole pan of brownies. We don’t tell our bosses to take a flying leap. We don’t order martinis at lunch. We don’t sleep with our friends.

We don’t do the things, in other words, that sabotage our goals and our lives, even if they sound sort of fun at the time.

You can be friends with the opposite sex. You should, I would argue, be friends with the opposite sex.

The benefits of opposite-sex friendships far outweigh the possible, occasional risks, especially since we’re perfectly capable of mitigating those risks.

Men and women have far more to offer each other than our bodies, in bed. It’s insulting and, frankly, a little sad to suggest otherwise.

Complete Article HERE!

The Swinging Over-Sixties: most older couples are happy with their sex lives

By Katie Grant

It is a common assumption that once a couple ties the knot, sex goes out the window. Indeed, the actress Zsa Zsa Gabor, who said “I do” nine times, once quipped: “I know nothing about sex, because I was always married”.

Yet new research indicates that most couples in long-term relationships remain happy well into their sixties.

While it is not uncommon for couples to disagree about how often they should have sex, this does not necessarily alter their commitment to the relationship, scientists at the British Sociological Association’s annual conference in Manchester will hear on Wednesday.

Levels of sexual desire

Researchers surveyed more than 5,000 heterosexual, lesbian, gay and bisexual people aged 16 to 65 to discuss their relationships.

Around 60 per cent of respondents believed that sex was an important part of their relationship while 15 per cent disagreed. The remainder neither agreed nor disagreed.

One third (33 per cent) of women reported that their partners wanted sex more frequently than they did, while a larger proportion, 40 per cent, said this was not the case.

Only 10 per cent of men said that their partners wanted sex more frequently than they did, compared with nearly two thirds (60 per cent) who said they did not.

‘Part and parcel’ of relationship cycle

The research, conducted by Professor Jacqui Gabb, of the Open University, and Professor Janet Fink, of the University of Huddersfield, and presented in Manchester on Wednesday, reveals that differences in sexual desire are not considered “particularly significant”.

“Couples are saying that differences in sexual frequency and desire are just part and parcel of the relationship cycle and are accepted as not particularly significant,” Professor Gabb said.

Still going strong

The study also found that many older participants continued to derive pleasure from their sex lives even when sexual activity was less frequent than it had once been.

One older woman who participated in the research described sex as “one of the prerequisites of a relationship” for her.

However, she added: “There are other areas of a relationship which I think need a lot more work and are far more important, like trust, money, love [and] teamwork.”

Long-term love

Professor Gabb said of the findings: “Fluctuations in desire are inexorably tied into other life factors, but it is the sharing of a life together, the investment in that joint venture and the acceptance of change as an integral part of this shared life which enables couples to weather the ebbs and flows that characterise sexual intimacy and the passage of time in long-term relationships.”

She added: “The longevity of partnerships seems to be connected with couples’ capacity to negotiate changing circumstances. For older couples, the first blush of a new relationship may have worn off but the relationship has not tarnished.”

Complete Article HERE!

This Sex-Positive YouTuber Is Taking Sex-Ed Online

The personal is political

by Miranda Feneberger

California native Laci Green started uploading videos to her very first YouTube channel at age 18. Nearly 10 years later, Laci owns and operates the number one sex education channel on YouTube: LaciGreen. With more than a million subscribers, a Webby award-winning spinoff series for MTV, and content produced on behalf of Planned Parenthood and Discovery News, Green is now the reigning queen of the online sex-ed industry.


 
It all started while Green was studying law at UC Berkeley; while there, she also taught a course on Human Sexuality, organized peer-led sexual health programs for local high schools, and launched her Streamy award-winning sex-ed series, Sex+. She got a certificate in domestic violence and rape crisis counseling from the state of California in 2010 and was also featured last year in TIME magazine’s list of the 30 Most Influential People on the Internet.

Green approaches topics like masturbation, contraception, BDSM, and sexuality with the relatability of a sister and the credentials of an expert. Her channel is informative, fun, and, best of all, positive. Can you see why we’re obsessed with her? Below, we speak with Green all about online activism, sexual health, and how young people can join the sex-ed conversation.

How do you feel the internet, and YouTube specifically, has changed the way young people learn about sex?
The internet is amazing because it has offered an open platform to talk about sexuality in ways we haven’t been able to before. Whatever has been kept in the shadows is on full display online—for better or worse. It’s great in the sense that it’s more accessible, and people who live in sex-negative communities can just hop online to find community and information. But the openness of the internet has also created new challenges, like distinguishing fact from fiction.

Have you, over the years, seen a change in the way the high school and college students are responding to sex-ed, feminism, and LGBTQI+ issues?
Yes! I think the conversation is elevating, and some of the more basic myths about anatomy, safer sex, and sexual assault are slowly being debunked. My experience is that young people are, and have been as long as I’ve been doing this, very positive toward LGBT and feminist causes.

What are the resources you would recommend to young people who have questions about sexual health?
Go Ask AliceScarleteen, and Planned Parenthood are fantastic non-YouTube internet resources. As for books, every young woman should own a copy of Our Bodies Ourselves.

What is the most important thing young people should know about sexual health?
Taking care of your sexual health is just as important as taking care of your overall physical health. Things like STI screenings, birth control, and Pap smears are nothing to be embarrassed about; they’re part of adulting.

What do you think is at the root of the recent YouTube censorship of LGBTQI+ and feminist content?
Based on YouTube’s comments about this, I don’t believe it was deliberate. I think LGBT content got swept up in an algorithm change that was meant to offer parents a way to moderate the content that very young kids see. I don’t think there’s a problem with such a feature, but they need to figure out how to make sure LGBT content, couples, and creators are not targeted by the filter in ways that straight couples are not.

What advice would you give to a young person who might be interested in changing the way sex-ed is delivered at their school?
Politics are the reason sex education is so terrible, so it’s really important to hold our city and state level politicians accountable. Google who your representatives are, and pay attention to what they are doing. Reach out to them directly to voice your opinion. Talk to administrators at your school as well and ask questions. Remember, government officials work for you, not the other way around.

Complete Article HERE!

Sexual & Racial Politics in the Age of Grindr

Much like Facebook and Twitter, Grindr is a community of people interacting politically, revealing how our desires are shaped and politicized by culture.

By Senthorun Raj

Why am I on it? What do I want? Who do I talk to? Which profile picture should I use? Where should I hook up? When am I going to delete this?

For those of us who use Grindr, these questions probably sound familiar. I know that they haunt my subconscious pretty much every time I load the app. Some of my friends even like to joke that I spend so much time talking about Grindr, as opposed to talking on Grindr, that I’m just a “Grindr Academic.” To them, I’m the person who writes about my sex life (like I’m doing right now) and then cites Michel Foucault to give it academic legitimacy. I find the joke endearing. But, we should not trivialize the politics of Grindr.

So, what can this space of hooking-up teach us about sexual and racial politics?

Whether you are cruising for casual sex or complaining about love or procrastinating online, Grindr has rapidly transformed the way we negotiate intimacy and frame sexuality. Erotic, platonic, and/or romantic relationships are now just a “click” away on our smartphones. With millions of users worldwide, Grindr has become a source of sexual sustenance. From the moment I tap on to Grindr, I’m connected to a range of other profiles via my geographical proximity to them. I am enmeshed in a process of—as one user so neatly describes—“window shopping.” What I choose to shop for as I scroll through profiles, however, tends to vary. Some profiles display semi-nude selfies that invite “NSA” (no strings attached sex) while others display a photo of a night out in a club to indicate their interest in “friends, dates and maybe more.”

I can use Grindr to organize casual sex, professional networks, neighborhood parties, friendship, and dating. There are infinite intimate possibilities. In the words of Lauren Berlant and Michael Warner, these new “sexual counterpublics” emerge to facilitate new forms of emotional and sexual labour that do not just revolve around the traditional imaginaries of reproductive or matrimonial relationships.

With such titillating possibilities, I could easily herald Grindr as a transformative and revolutionary space for queer connections. My optimism, however, comes with concern: filters cannot block the everyday cruelties of ignorance and inequality. Grindr, for example, relies on standard categories of defining bodies (ethnicity, height, weight, age) in order to mediate sexual desire. Many of the app users fashion their online identities through both visual and written statements that they are “masc” (masculine) and “str8 acting” (appearing heterosexual). In doing so, Grindr users mimic and reproduce norms of what is socially desirable.

Discussing our desires can evoke feelings of embarrassment or anxiety. We like to protect our intimate attachments from public interrogation. Apps like Grindr, however, blur such distinctions. When “personal preferences” take shape in rhetorical statements like, “Don’t be another old, ethnic, nelly bttm” or “If people can tell you’re gay … you’re not masculine,” private desires are woundingly public. Even if it is a virtual platform, much like Facebook and Twitter, Grindr is a community of people interacting politically.

Grindr users respond to these disaffecting profiles in various ways: some people angrily use the block button, more patient people try to challenge the rhetoric online, and others just take screenshots and vengefully send them to Douchebags of Grindr. For those who have not stumbled upon it, it is a website where we can revel in shaming those who shame. The idea of shaming arrogant Grindr users seems both fair and funny. But, despite this, the public “outing” and breach of privacy involved raise a number of ethical questions about how we should respond to the “Douchebag Politics” we encounter online.

We need to recognize that bigotry is a social malaise—not a personal pathology.  Grindr makes bigotry painfully apparent but this is not unique to the online platform. In making spectacles out of the purported douchebags on Grindr, we can make the more insidious forms of racialized activities seem palatable by comparison. After all, why does using overtly racist words in your profile attract moral opprobrium, while using an automatic filter to exclude certain kinds of bodies does not?

Making spectacles out of unrepentant bigots may satisfy or entertain us, but it does little to ensure that the intimate worlds we are building are inclusive and respectful. Whether we are on public transportation or networking online, racism is a systemic problem that is not just isolated to highly visceral tirades. Isolating people or profiles in order to stigmatize the individual person, rather than challenge the problematic behavior, is counterproductive. It just makes most of us more defensive (no one likes being labeled as a racist or homophobe even if they obviously are). Moreover, this usually limits our ability to confront the more insidious forms of prejudice that underscore such problematic behavior or that which is coded in terms of “preferences.”

This is not to suggest we can turn to anti-discrimination law in order to redress our sexual grievances. We should not treat desires as justiciable. There is little value in policing ourselves to desire others on the basis of exclusion. Finding someone solely attractive because of, or in spite of, their difference—whether it is their perceived “Asianness” or a specific body type—turns people into fetish or pitied objects to be consumed.

But, we do need some uncomfortable reflections. We live in a society that privileges certain kinds of body types, genders, ethnicities, and ages. From eroticizing heterosexual masculinity or whiteness to repudiating effeminacy or fatness, Grindr is saturated with social hierarchies that are pervasive in society. Grindr shows us how our desires are shaped and politicized by culture. Few of us would deny that.

While we are often quite willing to confront the scenes of bigotry that our visible to us in public forums, we need to extend this ethic when reflecting on the prejudices that operate at the most banal and emotional level of our lives.

Grindr is a tool for sex. It’s also a tool for politics. In the words of Audre Lorde, “our visions begin with our desires.” So, let’s be open about that. The political is personal.

Complete Article HERE!

What does ‘sex positive’ mean?

By

Sex positive. It’s a term that’s been adopted and broadcast by celebrities, feminists and activists alike over the past few years. Joining the ranks are Lena Dunham, Amy Schumer and Ilana Glazer, to name just a few of the celebrities opening up dialogue about sex.

But sex positivity isn’t just another buzzword to look up on Urban Dictionary. It’s a framework that counselors, medical professionals and universities are using to educate and talk with young people about issues relating to sexuality and sexual health.

What is sex positivity? And what does it mean to be “sex positive”?

Carl Olsen, a program coordinator in Colorado State University’s Women and Gender Advocacy Center, says sex positivity is a philosophy — an outlook on interpersonal relationships.

He said the term “sex positive” can be interpreted in different ways. For most, it involves having positive attitudes about sex and feeling comfortable with one’s own sexual identity and with the sexual behaviors of others, and destigmatizing sex.

“Most of our programming lands in the area of consent and prevention,” Olsen told USA TODAY College. “Most of the students here have had zero sex ed or abstinence-only [sex education], and that can lead to uncomfortable situations talking about sex. … We are just absolutely cool with however many sexual partners you have had, however many times you’ve had sex or if you’ve had zero sex at all — as long as it is all done consensually.”

Overall, Olsen says sex positivity is about establishing healthy relationships.

Yana Mazurkevich, an Ithaca College junior and activist, went viral last year for her photo series “Dear Brock Turner.” Since then, Mazurkevich has advocated for sexual assault prevention and awareness. Mazurkevich says she assumes the label of sex positive. To her, sex positivity is putting away shame or feelings of embarrassment in order to learn more about healthy sex.

“It allows you to open yourself up to facts, to educate yourself and pass that along to other people,” Mazurkevich says. “Getting yourself out of your comfort zone and learning how to talk about sex is the most vital thing so that you can be comfortable to open your mouth and not be too scared to do anything or say how you feel.”

What are the common myths or misconceptions regarding sex positivity?

Contrary to what some believe, Olsen said that sex positivity is not about having lots of sex.

At its core is the idea of consent and owning your own sexuality in the most comfortable way possible. For some people this means having lots of sex. But for other people it might mean abstaining — and that’s okay.

In current U.S. culture, and often in the college setting, Olsen said women are shamed for wanting and having pleasure from sex. The “virgin vs. slut dichotomy,” as he calls it, dictates that women can only fall into one category or the other, with stigma attached to both.

A lot of this, he says, comes down to socialization. Men can be socialized to believe that they need to have a lot of sex to show masculinity, while women are socialized to fear or feel shame about their bodies.

According to CSU’s Women’s Advocacy Center, another misconception is that sex positivity is only for women. Sex positivity challenges these notions by encouraging people of all genders to understand their own sexuality and to engage in relationships that affirm their desires. This includes people who want to abstain and those who love one-night-stands. As long as it’s consensual, there is no judgment.

However, some students still find that they encounter criticism for being open about their sexuality.

Mazurkevich says her sex-positive attitude has caused some people to judge her. “I hate the word ‘slut.’ It should be out of the dictionary,” she told USA TODAY College. “I think people should have as much sex as you want as long as they are safe, smart and consensual.”

Is there an app for that? You know there is

The University of Oregon has taken a unique approach to using sex positivity as an educational tool on campus. In a joint effort between the Office of Title IX, the Health Center and numerous student groups, the school released a smartphone mobile app titled SexPositive.

The app combines technology and language targeted at 18-23 year-olds to help students make healthy sexual decisions. The goals of the app are to decrease transmission of sexually transmitted infections (STI) and sexual violence, and to increase healthy communication.

“The university takes a broad approach to educating our students about behaviors and choices that may affect their current and future health, and their overall quality of life,” said Paula Staight, health promotions director for the university health center in a statement to the campus community last year. “Being informed and adding to a student’s existing knowledge is a powerful prevention effort.”

How long has sex positivity been around?

The term sex positive has only become widely acknowledged during the past decade, though the foundation has been around since the 1920s, when psychoanalyst Wilhelm Reich, a student of Sigmund Freud, argued that sexuality was normal and healthy, and wrote that a good and healthy sex life led to improved overall well-being.

As feminist movements grew, changed and popularized over the years, the term has been used and molded to help liberate communities from patriarchal or heteronormative assumptions about sex and relationships.

And today, sex positivity is more common than ever. Take for example, the women of Girls or Broad City. Sex positivity has come to be categorized by realistic and unfiltered portrayals of sex and what that means to the young people navigating it.

Complete Article HERE!