The science of sex, love, attraction, and obsession

The symbol for love is the heart, but the brain may be more accurate.

  • How love makes us feel can only be defined on an individual basis, but what it does to the body, specifically the brain, is now less abstract thanks to science.
  • One of the problems with early-stage attraction, according to anthropologist Helen Fisher, is that it activates parts of the brain that are linked to drive, craving, obsession, and motivation, while other regions that deal with decision-making shut down.
  • Dr. Fisher, professor Ted Fischer, and psychiatrist Gail Saltz explain the different types of love, explore the neuroscience of love and attraction, and share tips for sustaining relationships that are healthy and mutually beneficial.

Complete Article HERE!

How To Explore Your Sexuality In A Personal And Fulfilling Way

Hint: Labels don’t matter.

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Maybe you got a tingle down there during Portrait of a Lady on Fire (#relatable). Perhaps you’ve only been attracted to women your whole life, but now you’re having wild sex dreams feat. your swoony male Peloton instructor. Or maybe you’ve been smooching people across the gender spectrum for years, and are just now trying to find a label that fits. Whatever the reason, if you’re exploring your sexuality (or want to be), you’ve landed in the right place.

“It is absolutely normal and common to explore your sexuality to figure out what and who you like and don’t like at one or more point in your life,” says queer sex educator Marla Renee Stewart, MA, a sexpert for Lovers adult wellness brand and retailer. In fact, one 12,000 person survey published in Journal of Sex Research found that sexuality changes substantially (substantially!) between adolescence and early twenties, and then again from early twenties to late twenties, which suggests that exploring your sexuality is not just common, but necessary in order to achieve self-knowing.

As for WTF your sexuality is exactly? Washington-based sex therapist Katrina Knizek says sexuality is a big, broad term that names a number of things. These include: who you are sexually attracted to, who you are romantically attracted to, your preferred relationship structure, how you like to be touched, the time of day you like to have sex, your erotic content preferences, your past and current beliefs about sex, your kinks and fetishes, your past sexual experiences, and more.

But typically, when people talk about ~exploring their sexuality~, they want to figure out who they have the capacity to be sexually, romantically, or emotionally attracted to (a.k.a their sexual orientation), Knizek says. And if that’s why you’re here, you’re in luck: Ahead, queer sex educators and therapists offer tips to help you Dora The Explorer your sexual orientation.

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First of all, do I even need to label my sexuality?

Big nope! For some folks, labels offer identity security. Gabi, 28, Boston, says, “For me, identifying as bisexual feels like coming home.” Using the term, she explains, allows her to own and feel valid in her lived experiences.

“Labeling yourself also offers the benefits of helping you more easily find people with similar experiences to enter a community with,” says Knizek. (Think: lesbian book club or bisexual bowlers.) Having a label(s) can also be helpful when you’re actively dating. “It gives you something to put in your Tinder bio, or allows you to name the genders you’re interested in if someone offers to set you up,” she adds.

At the same time, others find sexuality labels suffocating. “I’ve dated people—women, men, and non-binary people—but I don’t want to identify as bisexual, pansexual, or omnisexual because labeling myself feels like boxing myself in,” Ash, 22, Hartford says.

Even still, some people find one label ineffective at naming their desires, and choose to stack two or more labels together. Personally, I identify as a queer, bisexual dyke because the trio names my lived experience better than any label individually.

Before you decide to buck labels altogether or add one (or more) of them to your identity laundry list, you should know what the common sexual orientation terms are. Here are several to consider:

  • Allosexual: The opposite of asexual, people who are allosexual regularly experience sexual attraction or desire.
  • Asexual: Asexuality is an identity and/or orientation that includes individuals who don’t experience sexual attraction to anyone, of any gender.
  • Bicurious: Bicurious is a label for folks who are exploring whether or not they are bisexual. Typically, “bicurious” is seen as a temporary identity.
  • Bisexual: Describes people who have the capacity for sexual, romantic, or emotional attraction to people with genders similar to their own, and dissimilar to their own. Sometimes also defined as attraction to two or more genders.
  • Demisexual: An orientation on the asexuality spectrum, demisexuality describes people who only have the capacity to experience sexual attraction towards someone(s) they already have a romantic or emotional connection with.
  • Fluid: Describes people whose sexual orientation changes over time, or is constantly in flux.
  • Gay: Names individuals who are sexually attracted to individuals with genders that are the same or similar to their own.
  • Graysexual: Also on the asexuality spectrum, “graysexuality” is a term people use if they rarely experience sexual attraction.
  • Lesbian: The most historically accurate definition of lesbian is non-men who are attracted to other non-men. But sometimes, the term is also defined as women who experience attraction to people of the same or similar gender.
  • Omnisexual: Used to describe individuals who have the potential to be attracted to folks of all genders.
  • Pansexual: Names people who can experience attraction to any person, regardless of their gender.
  • Queer: An umbrella term someone might use if they are not heterosexual, not allosexual, or not cisgender. Sometimes used by people who don’t fit neatly into any other sexual orientation category.
  • Questioning: A temporary label for someone who is currently curious about their sexuality.

Okay, what if want to explore my sexuality, but I’m in a relationship?

Fingers crossed it’s a happy, healthy, and fulfilling one. And if your ‘ship is, good news: It’s still entirely possible to explore your sexuality and/or sexual orientation while boo-ed up. That holds true whether you’re in a monogamous relationship (meaning, you are each other’s one and only), or in an open or polyamorous relationship (you’re able to explore other people sexually, romantically, and/or emotionally).

“Your sexual orientation exists and is valid whether you are actively dating and sleeping with the gender, or all the genders you’re attracted to,” says Knizek. In other words, you’re still bisexual if you’re only sleeping with someone of a different gender than you, and you can still be lesbian if currently dating a man. “Self-identification, not current or past relationship or sexual history, determines sexual orientation,” she says. Noted!

How exactly can I explore my sexuality?

To start your sexploration, Knizek recommends filling your social feed with folks across the sexuality spectrum. “These influencers will give you a sense of who you can be, or what your future might look like,” she says. So, as you scroll, notice which creators you see yourself in.

If you’re a Very Offline Person™ (jelly!), you could intentionally and respectfully put yourself in queer spaces. For instance, you might grab a beer at your local queer bar, or buy your next read from a queer-owned bookstore. Also worth trying: listening to an LGBTQ podcast.

Next, reflect, reflect, and reflect some more. Knizek suggests spending some time noodling or penning on questions like:

  • Who do I feel most magnetically drawn to in my life?
  • In what ways do I want to explore my sexuality?
  • Where did I learn compulsory heterosexuality?
  • What label(s) feel good coming out of my mouth?

Oh, and don’t forget, you can masturbate! Defined as any practice of self-pleasure, a regular masturbation practice can help you understand what and who turns you on. “As you touch yourself, fantasize about a variety of genders, and watch straight and queer (ethical) porn, to discover who you’re most drawn to,” says Knizek.

Do I need to come out?

You may want to tell someone(s) that you’re currently exploring your sexuality, or that you did explore your sexuality and settled on a new label(s). Or, you may not want to. Either way, you don’t need to do anything. “It’s a personal decision,” says Knizek.

On one hand, “sharing your sexuality with other people can be a powerful, wonderful, and affirming experience,” she says. On the other, if the receiver doesn’t respond to the news with the kindness you deserve (*side eye*), it can also be a scary, stability-slashing experience.

Stewart’s suggestion: “If you are dependent on someone or if coming out could put you in danger, weigh the benefits and consequences of sharing this information to ensure your own personal safety.” And if telling someone does result in a sticky situation, do what you can to get to a place of safety ASAP. Maybe even call The Trevor Project, an LGBTQ youth service center, at 866-488-7386 for help or guidance.

The bottom line: Knizek emphasizes that while many people are nervous about exploring their sexuality, the process “can be fun and fulfilling.” And who knows? You might have some great solo, partnered, or multi-partnered nookie along the way—or simply find a new group of pals.

Complete Article HERE!

6 Basic Types Of Romantic Relationships

& How To Define Yours

By Kelly Gonsalves

People use the word “relationship” so much these days that it’s often assumed to have one universal definition. In reality, though, the word encompasses such a massive variety of kinds of human connections, both romantic and nonromantic, and it’s likely that no two people share the exact same understanding of what defines a relationship. So, here’s a cheat sheet of the basics.

A relationship is any kind of association or connection between people, whether intimate, platonic, positive, or negative. Typically when people talk about “being in a relationship,” the term is referencing a specific type of romantic relationship involving both emotional and physical intimacy, some level of ongoing commitment, and monogamy (i.e., romantic and sexual exclusivity, wherein members don’t have this type of relationship with anyone else). That said, romantic relationships can take many different forms, from marriage to casual dating to ethical nonmonogamy.

There are four basic types of relationships: family relationships, friendships, acquaintanceships, and romantic relationships. Other more nuanced types of relationships might include work relationships, teacher/student relationships, and community or group relationships. Some of these types of relationships can overlap and coincide with one another—for example, two people can be both work colleagues and close friends. There are also many variations within each category, such as codependent friendships, sexless marriages, or toxic family members.

Basic types of relationships:

  • Familial relationships, aka family members or relatives
  • Friendships
  • Acquaintances
  • Sexual relationships
  • Work or professional relationships
  • Teacher/student relationships
  • Community or group relationships
  • Place-based relationships, such as neighbors, roommates, and landlord/tenant relationships
  • Enemies or rivals
  • Relationship to self

Types of romantic relationships.

There are many different relationship labels people use to define their relationship to themselves and to others, but below are a few of the main basic types of romantic relationships:

1. Dating

Dating is the process of intentionally spending time with someone to get to know them better, have fun together, and enjoy being romantic. Dating can sometimes be about seeing if there’s potential for a more long-term relationship, or it can just be about having fun without expectations for the future, which is sometimes called casual dating.

Not everyone agrees on what level of commitment is implied when two people say they’re “dating.” Some people only use the term when there’s already a defined, committed relationship in place, whereas others use the term to mean they’re simply exploring to see if there’s relationship potential.

2. Committed relationship

In the context of couples, the phrase “in a relationship” usually means being in a committed, long-term romantic relationship. A committed relationship is one where two or more people agree to continue being in a relationship for the foreseeable future. There’s an understanding that the two will continue to spend time together, work on growing their relationship with each other, and continue nurturing their connection. People in committed relationships may choose to use identifiers like boyfriend, girlfriend, or partner to signify their relationship to others.

In traditional monogamous relationships, being in a relationship also means that a couple will be romantically and sexually exclusive—that is, they won’t have any other romantic or sexual partners other than each other. In nonmonogamous relationships, exclusivity isn’t required.

Marriage is one form of committed relationship wherein a couple publicly vows to stay together and forms a legally binding union.

3. Casual relationship

A casual relationship is a relationship where two or more people may be dating, regularly spending time together, and engaging in romantic or sexual activities—but without any expectations for the relationship to last into the future. These types of relationships are usually more situational and short-term, and they may or may not be exclusive.

People in casual relationships usually do like each other and are attracted to each other, though there may not be an intense emotional connection or desire to deepen the connection. Whereas people in committed relationships may see each other as life partners, people in casual relationships may not be as integrated into each other’s lives. They typically won’t use terms like boyfriend, girlfriend, or partner.

4. Casual sex

A casual sex relationship is one where two or more people spend time together primarily to have sex with each other. They might see each other regularly for sex, or they may have sex once and never see each other again. They may like each other and enjoy each other’s company, but they’re not interested in a romantic relationship with each other. Usually, there’s no emotional connection, or the connection is distinctly platonic or friendly, as in a “friends with benefits” situation.

5. Situationship

A situationship is a romantic relationship that hasn’t been explicitly defined, usually by omission. The relationship may have many of the same qualities as a committed relationship, a casual relationship, or dating, but the people involved have simply not put labels on it—usually intentionally, whether that’s to avoid making things too complicated, because they’re still figuring out what they want from each other, or because they’re too afraid to bring up the “DTR talk” (aka a conversation defining the relationship).

Generally speaking, situationships usually have more emotional involvement than a friends-with-benefits scenario but not the explicit romantic feelings and commitment of a committed relationship.

While relationships without labels work great for some people, situationships can often happen because the two people aren’t on the same page about what they want or because there’s an assumption that the relationship will be short-term enough for it not to matter.

6. Ethical nonmonogamy

Ethical nonmonogamy is a broad umbrella term for any relationship where people can have multiple romantic and sexual partners at the same time. It includes polyamory, open relationships, relationship anarchy, and many other types of relationships between more than two people. Ethically nonmonogamous relationships can be casual, committed, open, exclusive, dating-only, sex-only, or some combination of these categories, and people in these relationships may or may not use terms like boyfriend, girlfriend, or partner to describe each other.

The 7 types of relationships, according to psychology.

One framework for romantic relationships in psychology, known as Sternberg’s triangular theory of love, identifies three main components of love: passion, intimacy, and commitment. Passion refers to feelings of excitement and attraction, intimacy refers to feelings of closeness and connection, and commitment refers to the ongoing decision to stay in and nurture the relationship. Depending on which of these three elements are present, a couple can find themselves in one of seven different types of relationships:

  1. Infatuation: passion only
  2. Friendship: intimacy only
  3. Empty love: commitment only
  4. Romantic love: passion + intimacy
  5. Fatuous love: passion + commitment
  6. Companionate love: intimacy + commitment
  7. Consummate love: passion + intimacy + commitment

Developed by psychologist Robert Sternberg, Ph.D., and fellow researchers throughout the 1980s and ’90s, this relationship framework has been validated by research across 25 different countries.

How to define a relationship.

When it comes to dating, romantic relationships, and sex, it’s important for partners to be transparent about what type of relationship they want and to make sure they’re on the same page.

Here are a few questions to ask each other to define the relationship:

  • What do you want from this relationship? Something casual and in-the-moment? Something more future-oriented? Not sure yet and just want to explore for now?
  • Are you looking for a long-term relationship? If so, do you see potential here?
  • Are you seeing other people?
  • Are there romantic feelings here? Are we interested in exploring those feelings, or do we want to keep things more casual?
  • How often do we want to talk and see each other?

While these questions can feel intimidating or too serious, choosing to avoid these questions means you’re just choosing to make assumptions rather than hearing the truth.

“People form commitments [and] expectations even without labels,” sex and relationship therapist Shadeen Francis, LMFT, once told mbg. “Not talking about the terms of your relationship does not mean you don’t have one.”

And remember: Defining the relationship does not necessarily mean you need to enter into a serious or committed relationship. Defining the relationship is simply about clarity.

“Some people may choose not to label their relationship because they’re afraid of being tied down too quickly or in a place where they feel trapped,” relationship therapist Shena Tubbs, MMFT, LPC, CSAT-C, once told mbg. “However, one should understand that you maintain full autonomy of yourself in every relationship you’re in, and you are the one who is responsible for communicating what you need, what you want, and what you don’t want. So if you feel you’re at a place where you cannot (or don’t want) to date one person exclusively, that should be communicated to your partner so that [they] can make a decision about whether that works for them.”

Complete Article HERE!

The Queer Victorian Doctors Who Paved the Way for Women in Medicine

In an era when women were discouraged from entering the work force, these women forged ahead in a profession normally exclusive to men.

English doctor, teacher and campaigner for medical education for women, Sophia Jex-Blake, c. 1865.

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In the mid-19th century, Sophia Jex-Blake struggled against constant roadblocks as a woman trying to earn a medical degree—so she decided to establish a school of her own.

Founded in 1874, the London School of Medicine for Women was the first and only place a woman could earn a medical degree in the UK for many years. Between its opening and 1911, the number of women doctors in the country skyrocketed from two to 495. Jex-Blake was also the first woman M.D. to practice in Scotland. The hospital she established in Edinburgh provided women doctors with jobs and women patients with high-quality care for 80 years.

While Jex-Blake’s legacy as a medical pioneer is well established, one aspect of her personal biography is commonly left out—her romantic partners were women. And Jex-Blake was far from the only notable lesbian in the medical movement.

Outspoken Pioneers

Some might argue that Jex-Blake’s sexuality was an asset in her role as a women’s rights trailblazer. Other women in the movement could be hampered by their desire not to step on men’s toes. In The Excellent Doctor Blackwell: The Life of the First Woman Physician, biographer Julia Boyd writes the first UK female doctor Elizabeth Blackwell “wished to see her sex enjoy wider opportunities … but not at the expense of men.”

Jex-Blake, on the other hand, saw no reason why women shouldn’t have it all, and have it now. Heavy-set, stubborn and hot-tempered, yet blessed with a sharp wit and eloquence, her contemporaries often cringed at her outspoken bluntness. She wrote responses to articles that objected to women doctors in medical publications and got into heated arguments with her professors at public meetings.

In her essay in the 1869 anthology Women’s Work and Women’s Culture, Jex-Blake demanded to know: “Who has the right to say that they [women] shall not be allowed to make their work scientific when they desire it, but shall be limited to merely the mechanical details and wearisome routine of nursing, while to men is reserved all intelligent knowledge of disease, and all study of the laws by which health may be preserved or restored.”

She may have startled some with her words, but it was hard to argue with Jex-Blake’s results. The publicity she garnered translated into significant public support for women’s right to become doctors.

Victorian Era Set Strict Limits for Women

Photograph shows Dr. Rosalie Slaughter (1876-1968), co-founder of the American Women's Hospitals Service, with philanthropist Anne Tracy Morgan (1873-1952), who worked to provide relief in World War I.
Photograph shows Dr. Rosalie Slaughter (1876-1968), co-founder of the American Women’s Hospitals Service, with philanthropist Anne Tracy Morgan (1873-1952), who worked to provide relief in World War I.

Medicine was one of the first professional battlegrounds where women pushed back against the era’s norms dictating a woman’s proper place. Early Victorian vocation options left much to be desired. When it came to professions, teaching was essentially the only acceptable career. For upper class women, to work was considered an embarrassment to their family; jobs were for women who didn’t have husbands to provide for them.

Rosalie Slaughter Morton’s aristocratic father was so scandalized by the thought of his daughter earning money that it wasn’t until after his death that she attended the Women’s Medical College of Pennsylvania in 1893. Since he left her no inheritance, she used money she’d been saving since childhood and eventually earned degrees to become a physician and surgeon.

Florence Nightingale’s family lodged similar objections to her nursing career aspirations. Whenever she brought up the topic with her mother and sister, they reportedly required reviving with smelling salts.

Jex-Blake’s father had only permitted her to become a math tutor—if she didn’t accept a salary. Even if a woman had a career before marriage, she was expected to quit upon tying the knot.

These stringent societal standards left some women in a special quandary. What if you weren’t planning on marrying a man? How could you support yourself financially? This challenge drove queer women to lead the way in the push to prove their gender could pursue any profession.

19th-Century Women Who Led the Way in Medicine

Susan Dimock, Queer Victorian Doctors Who Paved the Way for Women in Medicine
American physician Susan Dimock. In 1872 she was appointed resident physician at the New England Hospital for Women and Children in Boston where she immediately organized a training school for nurses, the first of its kind in America.

Nineteenth-century doctors Emily Blackwell, Marie Zakrzewska, Lucy Sewall, Harriot Hunt, Susan Dimock, Sara Josephine Baker, and Louisa Garrett Anderson all preferred women (and many of their romantic partners were also physicians). And while there may have been a stigma around women working, some argue there was less societal scorn attached to women loving women.

“Such relationships enjoyed a level of acceptance greater than what many experience today,” historian Arleen Tuchman writes in her biography of Marie Zakrzewska. Tuchman says that, in her writings, Zakrzewska “blurred the line between conventional marriage and same-sex relationships with great confidence and ease, providing further evidence that the anxieties that would surface later in the century about lesbians were not yet present.”

Tuchman also believes our modern preoccupation with whether these partnerships were sexual, “reveals more about our own understanding of companionship and intimacy than that of women in the past.”

Women’s Hospitals Fulfill a Need

English-born Dr. Emily Blackwell, c. 1860, one of the first women to practice surgery on a major scale.
English-born Dr. Emily Blackwell, c. 1860, one of the first women to practice surgery on a major scale.

Blackwell and Zakrzewska were among the first women in the United States to earn M.D.s, in 1854 and 1856, respectively. Together with Blackwell’s sister Elizabeth, they established a women’s hospital in New York. It was forever expanding, never quite big enough to accommodate all the women who wished to be treated there. Later, they added a women’s medical college to their offerings. Blackwell met Elizabeth Cushier when she became a student at her college. Cushier then began working alongside Blackwell at her hospital.

“I do not know what Dr. Emily would do without her. She absolutely basks in her presence; and seems as if she had been waiting for her for a lifetime,” a colleague gushed of Cushier. Blackwell and Cushier raised an adopted daughter together. By the time Blackwell closed the college in 1899, 364 women had earned M.D.s there. In 1981, Blackwell’s hospital relocated and merged with another institution. It’s now known as the New York-Presbyterian Lower Manhattan Hospital.

Soon after establishing the New York women’s hospital, Zakrzewska went to Boston to repeat the experiment. In 1862, she opened the New England Hospital for Women and Children. That same year, Julia Sprague moved into Zakrzewska’s home, and they soon began a relationship that lasted until Zakrzewska’s death 40 years later.

Women flocked to her hospital, which was one of the first in the country to institute sanitation and sterilization protocols. Boston’s top physicians were agog at its singular success in preventing the spread of disease. Before sterilization was standard, a visit to the hospital could leave patients sicker than before. Zakrzewska’s hospital remains open as the Dimock Community Health Center.

When Jex-Blake visited the Boston hospital, she met resident physician Lucy Sewall and the two started to plan a life together. Those plans were interrupted when Jex-Blake’s father died, forcing her to return to the U.K. Like Blackwell, she finally found lasting love with a former medical student-turned fellow physician: Margaret Todd.

By establishing women’s medical colleges and hospitals, these 19th-century pioneers helped open the profession of medicine to women. One of the biggest hurdles for women medical students at the time was finding a place to receive practical training and internships, and then a job. Most establishments invariably turned women away. These hospitals filled that need.

By the end of the 1800s, some new terms had emerged in the English language: “new woman,” to describe educated, independent career women, “Boston marriages,” to describe two professional women sharing a home, and “sapphist,” to describe women who loved women. By pursuing careers, toppling norms and offering their personal roadmaps as examples, these women ensured others like them could flourish both in their private and professional lives.

Complete Article HERE!

The push for LGBTQ equality began long before Stonewall

The value of restoring the LGBTQ rights movement’s radical roots

By Aaron S. Lecklider

The annual raising of rainbow flags outside America’s strip malls and the bounty of LGBTQ-friendly swag being hawked inside them can only mean one thing: Pride month is upon us. Ostensibly commemorating the birth of the gay liberation movement, Pride also points to the outsize influence of Stonewall as a singular catalyst for sparking LGBTQ liberation.

And yet, there were activists advocating for LGBTQ Americans decades before the gay liberation movement of the 1960s. This history has been largely forgotten, because their work was tied to a radical social movement critiquing capitalism.

Thanks to the Cold War and the “Red Scare,” gay rights activists made a calculated decision in the 1950s to cut ties with this movement and to purge this history from the story of the fight for LGBTQ rights. While that strategy might have been politically advantageous for some, reclaiming radical queer history is essential to understanding the full scope of LGBTQ lives and politics in the 20th century.

In 1932, leftist journalist John Pittman published “Prejudice Against Homosexuals” in his radical Black newspaper, the Spokesman. “What Negroes and homosexuals both desire,” Pittman wrote, “is to be regarded as human beings with the rights and liberties of human beings, including the right to be let alone, to enjoy life in the way most agreeable and pleasant, to live secure from interference and insult.”

Prejudice against gay and lesbian Americans, Pittman argued, was anathema to social justice. As a Black leftist who was committed to revolutionary politics, Pittman well understood how prejudice structured American life, and he was unyielding in his opposition to all its forms.

One reason that leftists — communists, socialists, anarchists and labor organizers especially — concerned themselves with sexual politics was because radicals often found themselves in shared urban spaces with gay men and lesbians, notably local YMCAs and public parks. According to Jim Kepner, a gay leftist journalist, places such as Pershing Square in Los Angeles were available for “public open-air debate, officially designated as a ‘free speech area,’ ostensibly free from police harassment of people whose views they might find offensive, and also popular for gay cruising.”

These spaces reflected how marginalization from mainstream American life made leftists and LGBTQ Americans into strange bedfellows.

Once gay men and lesbians and radicals found one another, new worlds opened up to them. John Malcolm Brinnin and Kimon Friar, both members of the Young Communist League, developed an intimate partnership and observed other Depression-era same-sex couples who were also “consciously trying to mold the course of their relationship in channels that will fit their new sense of responsibility since they have become Marxists.” Betty Millard described her shared passions for radicalism and same-sex intimacy in her diary. “Socialism & sex is what I want all right,” she wrote in 1934. “I just didn’t happen to explain to him which sex.” The line between sexual and revolutionary desire was so often blurred.

LGBTQ people were drawn deeper into the orbit of the left because they, too, were cast as deviant in American society. “I’m a gay fellow, so what do I care about social position?” a gay man wrote in a 1949 letter. “I don’t want to go to any tea parties.” Allying with the radical left was less marginalizing to those who already lived on the margins of American society. In fact, sexuality and communist leanings were both things that kept people closeted.

One such man was Ted Rolfs, a member of the Marine Cooks and Stewards (MCS), a radical labor union that was well-known in the 1940s for its disproportionately Black and gay membership. “On the San Francisco waterfront,” one member reported, “the word was that the Marine Cooks and Stewards union was a third red, a third Black, and a third queer.”

That unique composition shaped the politics of the union. “If you let them red-bait,” Revels Cayton, a prominent Black MCS member cautioned, “they’ll race-bait, and if you let them race-bait, they’ll queen-bait. These are all connected, and that’s why we have to stick together.”

The existential threat posed by the rise of Nazism shifted the focus of American radicals away from revolution to anti-fascism, which meant building alliances with liberals promoting democracy. Edward Dahlberg published a radical novel, “Those Who Perish,” in 1934 — one year after Hitler’s rise — depicting a gay man at the center of the anti-fascist struggle. Willard Motley, a Black radical writer, gave an anti-fascist speech in the 1940s in which he listed gay men and lesbians among other groups whom Americans “love to hate.” Gay men such as Will Aalto and David McKelvy White joined international soldiers in the Abraham Lincoln Brigade to fight fascism in the Spanish Civil War.

In 1951, it was out of this populist milieu that a group of former communists built on their experiences opposing fascism to form Mattachine, an organization explicitly advocating for gay rights. In 1954, a writer in ONE Letter, a movement newsletter, described its founders as “young communists with a rage to get out and do something active like picketing and get themselves clobbered and perhaps laid.” In one of its earliest actions, Mattachine teamed up with the Los Angeles chapter of the Civil Rights Congress, an organization with deep connections to the U.S. Communist Party, to protest the entrapment of five Mexican American boys arrested in Echo Park.

Yet this alliance was short-lived. In 1953, Mattachine’s founding members were ejected from the organization over concerns about their histories with the Communist Party, and the organization shifted focus to positioning gay men and lesbians as upstanding citizens. The Cold War’s impact on LGBTQ Americans is often remembered through the lens of the “lavender” scare that purged gay employees from the U.S. State Department. But its influence was no less significant in shaping the fledgling homophile movement, an emergent coterie of new organizations sharing the goal of advancing gay rights through full-throated claims to citizenship.

Anti-gay and anti-communist conservatives invoked historical connections between radicals and gay men and lesbians to discredit both groups. “The Homosexual International began to gnaw at the sinews of the state in the 1930s,” one right-wing journalist correctly, but perniciously, wrote in 1960. These sorts of attacks prompted homophile activists to distance themselves from earlier leftists who had spoken out in defense of gay men and lesbians. “Communism and homosexuality,” the editors of ONE Magazine, a nationally circulated homophile publication, declared in 1960, “are contradictory and inimical.”

By the 1960s, members of Mattachine were fully enlisted as stalwart Cold Warriors, using these anti-communist credentials to push for citizenship rights. While earlier leftists had folded gay men and lesbians into a movement advocating for the end of predatory capitalism, the advance of racial justice and the liberation of the working class, the homophile movement sided with those who saw gay rights as disconnected from broader revolutionary struggles. Full incorporation into mainstream American life became their primary goal.

The post-Stonewall gay liberation movement restored some of the radical energy that animated earlier leftists seeking to align sexual politics with radical social change. There is much in that moment that is worth celebrating. Yet ongoing debates about the radical roots of contemporary queer politics too often overlook connections between LGBTQ rights and the left that appeared in the decades before the 1960s.

That’s because the powerful effects of McCarthyism continue to shape which stories get told and whose lives are remembered. The radical LGBTQ political tradition, both its rise and fall, is a history we can take pride in, but one that might require us to take stock as well.

Complete Article HERE!

Why airplanes make you horny

By Suzannah Weiss

After being deprived of two of my favorite activities — travel and sex — over the past year, one thing I’m looking forward to as both become more feasible is that inexplicable wave of horniness that reliably overcomes me when I’m on a plane. Whether it’s the high I get off the recirculated air or the rumble of takeoff gearing up my own engines, something about airplanes gets me all riled up.

And while I thought I was the only one with this flight fetish, a partner confessed to me that he’d gotten all randy while flying to see me. And as I began to inquire, I discovered an entire cohort of people who got at least a little excited while mile-high.

Chris Savory, a 38-year-old management consultant in London, is clearly in the club. “All that absent-minded people-watching is excellent fuel for the imagination,” he says. One 36-year-old consultant in D.C. (who, out of self-consciousness, asked that he remain anonymous) says he gets hard the moment the cabin pressure changes.

While it would be difficult and expensive to study why exactly people get all hot and bothered on aircrafts, scientists can speculate. Nicole Prause, a neuroscientist researching human sexual behavior, tells Mic that it may have to do with the vibrations of the engine. She points to research that’s shown that people of all different genital configurations respond readily to vibration, including vibration at the same frequency you’d experience in airplane seats.

Or, as Carol Queen — sex educator, author, and sex toy brand Good Vibrations’s resident sexologist — puts it, “an airplane is basically a huge vibrator full of people.” She asserts that there are so many people on a plane, passengers often end up making physical contact with one another, which can spark sexual feelings. In other words, if you’re lucky enough to have a passenger you’re attracted to next to you, chances are good that your arms might graze a little.

Another possibility is that, since people are often asleep or half-asleep on planes, their inhibitions are lowered. “As the brain approaches sleep, neural inhibition is reduced, which promotes sexual thoughts and feelings,” Prause explains. Sexual arousal is often less a result of active effort and more a result of reduced inhibition, she says.

For Shad Faruq, that checks out. “Within a few hours, I start to feel less inhibited,” says Faruq, a 26-year-old marketing professional in San Diego. “I feel more daring and open … It’s a little drunk-like, but without the slurriness.”

Even when people aren’t falling asleep, the relaxation a plane facilitates can leave some feeling primed for sex

Plus, while a plane might not be the most romantic setting, high numbers of sleeping passengers might put fliers in a sexual mindset. “Sex occurs overwhelmingly in the hours just before sleep,” Prause adds. “Simple conditioning may lead us to have sexual thoughts approaching sleep simply because that is when most people are most likely to be having sex.”

Even when people aren’t falling asleep, the relaxation a plane facilitates can leave some feeling primed for sex, says Jessica O’Reilly, a sex educator and human sexuality scholar. “With no pressure to answer emails or return phone calls while you soar through the air, it can help to put your entire body at ease; this state of relaxation coupled with the lack of distraction can help you to feel more present in your body, which can pave the way for sexual desire.”

On top of that, the lack of distraction on planes may lend itself to fantasizing. “Flying is enforced leisure, when you’re alone with your thoughts — especially long-haul,” says Cindy Gallop, founder of the video-sharing platform MakeLoveNotPorn. “I fly transatlantic and other long-haul flights regularly, and I’ve quite often used that time to reminisce about the enjoyable sex I’ve been having with one young gentleman or another, which then of course makes me horny — to the extent that I’ve been known to pop into the plane bathroom to relieve my feelings.”

The adrenaline rush that comes from flying can also mimic feelings of sexual excitement, leading people to misattribute it to horniness. “In some cases, it’s related to novelty and exploration, and in others, it may be related to the relinquishment of control,” says O’Reilly. “The entire flying process requires that you leave control and your own personal safety in the hands of a complete (albeit qualified) group of strangers. For some people, this can be so stressful that they have zero interest in sex, but for others, it provides just the right amount of stress to create a degree of excitement.”

The act of travel itself, whether by plane or some other mode of transportation, can bring out people’s adventurous sides, says Queen. “Travel can remove you from your ordinary routine and infuse your life with a sort of altered state that can be sexy,” she adds. Some people, for instance, may be shy in their everyday lives but feel free to let out their wild sides when they travel.

The plane itself often provides fodder for fantasy.

For Joshua McNeil, a 32-year-old program manager in Winnipeg, Canada, the arousal comes from anticipation of what will happen upon landing. “My active imagination and anticipatory feelings about seeing someone will create a heightened state of arousal via lucid sex daydreaming, where I feel like the sensuality and sexuality is actually happening,” they say. For those who are hard at work when land-bound, flights may offer a welcome reprieve where the imagination has time to roam.

The plane itself often provides fodder for fantasy. “The risk factor of doing something so naughty in a densely-packed space and potentially getting caught is such an endorphin and adrenaline rush for me,” says Pankaj Ahuja, a 33-year-old marketing consultant in India.

Justin Lehmiller, research fellow at the Kinsey Institute and author of Tell Me What You Want, has found in his research that 53% of American adults — slightly more men than women — have fantasized about sex on a plane, and 9% have this fantasy often.

“People are turned on by the idea of doing new and different things with their sex lives because we tend to grow bored easily with sexual routines,” Lehmiller tells Mic. “Fantasizing about sex in different settings is one easy way of introducing an element of newness — and what I see is that people fantasize about sex in a wide range of settings, from public restrooms to beaches and parks to cars and trucks.”

Another arousing aspect of plane sex is that it’s taboo. “Part of the appeal of sex in public or semi-public settings is the thrill that comes along with the potential risk that others might catch you in the act,” says Lehmiller. “For many people, doing something risky like this amps up their arousal and excitement.”

That said, plenty of people find flying the opposite of arousing, especially those who get anxious up in the air, says O’Reilly. And there may be good reason to have trepidation about sex on a plane: People have been arrested for joining the mile-high club (and even for just attempting to). So, indulge your airplane horniness at your own risk.

Complete Article HERE!

41 homophobic things straight people say every day without realising

‘Okay but who’s the man and who’s the woman?’

By Izzy Schifano, Georgia Mooney & Harrison Brocklehurst

You’re probably homophobic. Even if you don’t think you are, or if you don’t mean to be, I guarantee that on a regular basis you say homophobic things you don’t even realise are actually incredibly rude and harmful. LGBTQ+ people get these casually homophobic questions and comments from straight people every single day, and we’re sick and tired of it.

From playground stuff loads of people still seem to have not grown out of, like “no homo” and “that’s so gay”, to calling us your “gay best friend”, questioning if our sexuality is legitimate, or asking in-depth questions about our sex lives. If you’re really an ally, pay attention when we ask you not to say these things; actually listen and understand what we’re explaining to you; and please, please, just stop saying all of them.

Here are 41 homophobic things straight people say to us every single day:

‘That’s so gay’

Sorry, I didn’t realise we were still in primary school – not that it was acceptable to say this then, either. I can’t quite believe we still need to explain this, but if you’re using “gay” in a negative way when what you really mean is “that’s so annoying/stupid/lame”, you’re literally just being homophobic.

‘I wish they were fully straight’

The only thing bi people “fully” are, is fully bi.

‘Queer’

Yes many LGBTQ+ people have reclaimed the word – but you can’t say it if you’re not gay, hun.

And whilst we’re at it, don’t use ‘dyke, poof, fag or twink’ either

Just because some queer people choose to use these words when referring to themselves, again – it’s not a free pass for you to say it. If it’s not you, you can’t say it. They’re literally slurs, and we use some of them very loosely than their original meanings.

‘What does [insert gay slang here] mean?’

Not every queer person is a homosexual dictionary. If you really want to know, Google it.

‘You’re gay? What a waste’

This really isn’t the compliment you think it is – it’s just prejudice. Why can’t I be attractive and gay? Sorry I didn’t realise I existed literally just for you to try and get with.  It’s a selfish thing to say, it’s an insult with casual homophobia thrown in there.

‘Omg you have to help me decide what to wear’

Sweetheart just because I am gay, it doesn’t mean I double as the cast of Queer Eye.

‘I bet I could turn you’

You really couldn’t, trust me.

‘Who’s the man and who’s the woman?’

I hate to break it to you, but we’re both the same gender – that’s kind of the whole point.

‘But you look straight/you don’t look gay!’

A lot of masculine queer men and feminine queer women get this and even though it’s almost always intended as a compliment, it doesn’t feel like one to us. Gay people come in all shapes and sizes, there’s no need to be patronising and tell us we don’t fit the stereotypical queer person.

Also if you’re literally saying we don’t look gay as a good thing – that means you think it’s bad to look gay. Careful hun, your homophobia is showing.

‘I wish I was a lesbian! You’re so lucky you don’t have to deal with men’

If I had £1 for every time a straight girl said this to me, I’d be able to go live on a private island where I never had to see a heterosexual ever again. Okay so we all get men are annoying, but you wish you could have a girlfriend and risk getting hate crimed every time you walk down the street? Cool cool cool.

‘It’s fine you’re gay, but don’t hit on me’

And “do you fancy me?” – I promise you luv, you’re not that attractive.

‘I always knew you were’

What gave it away?

On a real though, so many queer people get this when they come out – and it’s not a compliment. Okay so you reckon you clocked something that took me literally years to figure out and accept about myself? Do you want a medal?

‘When did you decide to be gay?’

Around the same time you made the conscious choice to be straight, I think!

No one chooses their sexuality, it’s who we are – just like you. Grow up.

‘What was it like when you came out?’

What makes you assume I feel comfortable enough around you to share such a personal detail about me? I get it, some queer people like talking about stuff like this to help normalise it, but not all of us are.

Coming out is incredibly emotional and difficult – like with anything personal, a lot of us need to establish a relationship with someone before answering these questions.

homophobic things straight people say

‘It’s just a phase’

Yes sexuality is fluid and can change over time, that’s fine. But how would you feel if I told you being straight and being attracted to your boyfriend was “just a phase” you were going to “grow out of” soon?

‘Are you like 50/50?’

See also, bi people being asked: “So what percentage do you like men, and what percentage do you like women?”

‘Why are you single? You’re bi’

Some people literally say that it should be easy for bi people to find partners, just because they’re bi. Just because someone’s attracted to more than one gender, that doesn’t mean they don’t have standards.

‘Are you a top or a bottom?’

I don’t ask you for in-depth details of how you and Tom have sex, Ellen, so you really don’t need to ask me for mine.

‘Lesbian sex doesn’t count’

There are loads of different ways different people can have sex, and they all count. If we say it’s sex, it’s sex – it’s not up to you to question it.

‘How does sex with girls work?’

I’ve said it before and I’ll say it again: GOOGLE IT XX

‘I watch lesbian porn, but I’m not gay’

Ah yes, I remember my first post-lesbian porn panic. We’ve all been there. You don’t need to worry, I’m not going to try and graft you just because you’ve seen two women have sex on the internet. But I appreciate you confirming your heterosexuality nonetheless.

‘But don’t you want to have children?’

You might not know this but queer people can actually have children, biological or not, the same as straight people.

‘Omg I love gays!’

You “love” gays?? Right but you saying this makes me feel like you don’t love me one single bit.

‘Will you be my gay best friend?’

Why do I have to be your “gay” best friend? Can’t we just drop the category and be friends? Or should I call you my “straight” best friend???

‘How far have you transitioned?’

The only genitals you should be concerned with are your own. Fuck off.

‘Bi people are just selfish’

Being bi doesn’t make you greedy, selfish, or anything else. And while we’re at it – bi people are no more likely to cheat than anyone else, gay or straight.

homophobic things straight people say

‘Can I watch you have sex?’

Um, no?

‘Have you tried the other gender? You might actually like it’

Have you tried sleeping with the same gender? You might actually like it x

‘I like gay people, but not when they’re too in your face with it’

Okay so we’re not allowed to hold hands, talk about being gay or even think about mentioning going to Pride, but when Fiat 500 Lucy and Football Twitter Jack start pretty much shagging in a club, we’re meant to be okay with that?

‘You’re gay but you don’t have to make it your whole personality’

Okay well I can assure you it isn’t – but who even cares if it is? Sexuality is a massive part of your identity, and if you think there’s something wrong with being out and proud then you’re just homophobic.

Using someone’s deadname

If you don’t know what a deadname is, it’s the name someone was given at birth, which a trans person has changed as part of their transition.

Using someone’s deadname, or their wrong pronouns, is just straight-up transphobic. Deadnaming is so harmful. It can cause discomfort that could be associated with that person’s old name. It’s not that hard to just use whatever name someone prefers, trust me.

‘He’s a bad type of gay’

You can be bad and gay, just like you can be bad and straight. But the two aren’t linked and there’s literally just no such thing as a “bad gay”.

‘You’re not asexual, you just haven’t met the right person yet’

If someone is asexual, their sexual feelings won’t just magically appear out of thin air one day. Just like gender, sexuality is a spectrum too. Some asexuals have sex and some of them don’t – it’s not your job to comment on it.

homophobic things straight people say

‘No homo’

Same energy “that’s so gay”, it’s mainstream and very immature. It’s homophobic and offensive. It usually follows something which men aren’t stereotypically ‘meant’ to do, like crying or showing their mates affection. It doesn’t make you less of a man if you show emotion, just like it doesn’t make you less of a man if you’re gay. Just grow up.

‘I experimented with girls in first year!’

My sexual identity isn’t your experiment.

‘I don’t want to put my pronouns in my Insta bio in case people think I’m gay’

Right so first things first – everyone has pronouns, whether you’re straight or gay, cis or trans. Putting yours on your social media, email signature and other places helps normalise it, which can massively help trans and non-binary people and make things more inclusive for everyone.

Secondly – who cares if anyone thinks you’re gay, trans or anything else? If you’re worried about people saying that to you, it means you think there’s something wrong with being gay that you don’t want to be associated with.

‘How do you know you’re gay?’

How do you know you’re straight?

‘Are you sure you’re gay?’

This is just incredibly rude to ask. A lot of us have found it extremely difficult getting to the place we’re at now, we go through a lot of uncertainty and internalised homophobia to reach a place of comfort.

If someone tells you they’re gay, it is not your place to question or unpack how they feel. Just accept us as who we are and what we tell you.

‘You fancy everyone, you must have loads of threesomes’

Maybe I do have threesomes, but I’m not about to have one with you and your crusty boyfriend, Emily.

‘You can date girls, I don’t mind’

Bisexual woman are often told by the straight men they date that they can also kiss/sleep with/date other women. If they’re also cool with you doing this with men, if you’re poly or in an open relationship, that’s fine.

But more often than not, these men who are encouraging you to get with women would kick off if you did the same with men. They let you do it because they think girls kissing each other is “hot”, and also often because they don’t see queer female relationships as “serious” or legitimate.

Complete Article HERE!

Ending Misogynoir and Domestic Violence

Leimert Park Los Angeles, 2020

By Sikivu Hutchinson

Over Our Dead Bodies

Audre Lorde once wrote that “there is no such thing as a single issue struggle because we do not live single issue lives”. Lorde was a literary badass who never held her tongue or shied away from calling out how white supremacy and Black sexism led to “scarred, broken, battered and dead daughters and sisters” whose trauma never makes headlines. When I desperately needed Lorde’s voice in my teens and twenties, I became one of those battered sisters, surviving intimate partner violence in a world where “good” Black women did not buck Black patriarchy, the Black church or any other symbol of Black gender orthodoxy. Then, as now, these institutions demanded that survivors remain silent about domestic violence and sexual abuse.

This 21st century culture of silence is especially pronounced when it comes to Black women’s experiences with gun violence in the context of intimate partner violence and sexual violence.

This 21st century culture of silence is especially pronounced when it comes to Black women’s experiences with gun violence in the context of intimate partner violence and sexual violence. As the U.S. marks the grim milestone of 240 plus mass shootings this year, every day, Black men, Black women, and Black communities continue to shoulder the disproportionate weight of normalized death and violence. In April in Chicago, 7 year-old Jaslyn Thomas was gunned down at a local McDonalds, becoming the third child to die from gun violence there this year.

According to Everytown Policy and Research, African Americans “experience nearly 10 times the gun homicides, 15 times the gun assaults, and three times the fatal police shootings of white Americans”. Nonetheless, gun violence in African American communities is marginalized as well as pathologized. It is viewed as a symptom of the racist stereotype that Black folks in the “inner city” are more prone to criminal violence. And it is downplayed in mainstream narratives about the prevalence of gun violence.

Commenting in Essence Magazine, former Ohio Congressional candidate Desiree Tims wrote, “As devastating as it is to acknowledge, America’s gun violence problem particularly haunts Black women; our sons, brothers and fathers are 10 times more likely to die from gun violence than their White counterparts. Equally as troubling, Black women die from gun-related domestic partner abuse at disproportionately higher rates than any other group” and Black women are more likely to die from gun violence than are white men. These two key facts continue to drive a wedge in racial justice activism.

Time and again, Black women across sexuality and gender identity (for example, Black trans women have the highest homicide rates among trans women in the nation) are mowed down in disproportionate numbers, yet the stigma around Black feminist anti-violence prevention education and engagement remains. Despite the fact that domestic and sexual violence affect the bodies of women of color every day, “quietly”, under the radar, domestic violence generally only pricks public consciousness when there is a high profile tragedy against white women or a mass shooting rampage committed by a stalker-abuser.

As the African American Policy Forum (AAPF) noted recently, “Such violence has long been a public health issue and central concern for all women, and Black women in particular. Yet it has been largely overlooked by the public, state, and judicial systems.”

In March, the AAPF released a series of memes on the impact of “private violence” on Black women and girls. Black women are 2.5 times more likely to die by homicide. Be they trans or cis, the majority are killed by an intimate partner or relative. Black women are also more likely to experience sexual harassment at work. Normalized violence, coupled with systemic disparities in wages and health care access, have devastating implications for young Black girls into adulthood.

In schools where youth have little to no sexual harassment prevention education, victim-blaming and shaming of Black girls are legion. When there is no attention to the culturally specific ways Black girls are hypersexualized and “adultified” — both by the dominant white culture and African American culture — Black girls are targeted as unrapeable aggressors who provoke violence by flouting respectability. And when there continues to be denial about the gravity of sexual assault, rape, and domestic violence in Black communities, all Black children and Black people suffer.

For example, in California, where homelessness among African Americans has skyrocketed, one in three Black women have experienced intimate partner and domestic violence. Domestic violence is one of the leading catalysts for homelessness among women. Yet, as the Little Hoover Commission recently noted, “California does not have a substantial prevention or early intervention program.”

In April, the California Partnership to End Domestic Violence asked the state legislature for over $15 million from the Department of Public Health to coordinate statewide sexual and domestic violence prevention efforts. Part of that funding would go to prevention education, as well as food, transportation, and childcare for survivors. A core piece would provide assistance to young men and boys who are experiencing domestic abuse-related trauma.

The Partnership’s campaign for greater state funding is especially critical given the grave impact Covid shutdowns, layoffs, and school closures have had on women and girls of color globally. According to a 2021 California Study on Violence Experiences Across the Lifespan (Cal-Vex), reports of physical violence against women, including threats with a weapon, increased from 4% in 2020 to 7% in 2021. Globally, there was a 25% increase in violence against women, while a majority of shelters and DV (domestic violence) providers were forced to curtail or cancel services due to

Covid. Only 22% of all individuals experiencing abuse reported seeking mental or medical intervention. And 8 in 10 Californians support alternatives to incarceration for domestic abusers, and, not surprisingly, fewer Black and Latinx folks believe police are effective in violence intervention (former Assemblymember and current State Senator Sydney Kamlager has sponsored a bill that would institutionalize community-based alternatives to emergency response).

In the midst of escalating racialized state violence and terrorism, the focus on ending rape culture and domestic violence must not dim. Creating culturally responsive K-12 domestic and sexual violence prevention education that examines how legacies of white supremacy, misogynoir, colonization, segregation, heterosexism, and economic inequality shape sexual abuse, sex trafficking, and intimate partner violence is critical.

Ensuring that this curriculum is mandatory for all youth across gender and sexual orientation beginning in late elementary or middle school is essential. Ensuring that boys and young men are trained to be allies in identifying, questioning, and ultimately disrupting sexual harassment and sexual violence is fundamental. Ensuring that queer lived experiences and that of disabled youth of color are valued, lifted up, and made visible, is also essential. Although California passed a sweeping CA Healthy Youth Act in 2016 mandating comprehensive HIV/AIDS and sexual violence prevention instruction for middle through high school grades, most students only receive piecemeal instruction if any.

On June 16th, youth and adult allies from the #Standing4BlackGirls task force and coalition will address these issues at the 2021 annual Future of Feminism conference which is dedicated to spearheading community-based solutions to end sexual violence and rape culture against Black girls and girls of color. At the beginning of the year, the task force spearheaded a wellness initiative fund to provide free culturally competent therapy services for Black cis/straight and queer female-identified survivors in partnership with the BIPOC queer-affirming Open Paths Counseling Center in Los Angeles.

Making this resource accessible to more young women, as well as developing a California state bill that provides mandatory anti-racist and queer-affirming domestic and sexual violence prevention education, are priorities of the task force. Investing in prevention and Black girls’ self-determination will ensure that the deadly reality of “one in three” broken, battered and dead sisters comes to an end.

Complete Article HERE!

As A Queer Person, Relationship Anarchy Helped Me Create The Family I Need

by Kori Nicole Williams

Like so many other people in the LGBTQ+ community, I grew up feeling like I had to be straight. Being straight is treated as the “default,” for lack of a better term, and I had always been attracted to guys as a teen. It was only when I got to college that I realized I could be attracted to other genders—and that realization overflowed into questioning all my other kinds of relationships, including nonromantic ones.

When I started to question and understand my sexuality, it led me to question the other relationships in my life as well, why I prioritized them as I did, and why I felt the need to do so.

I belong to a family, like so many others, where everyone is just assumed to be straight and cisgender and expected to get married and have kids. Nothing else was ever even talked about. So during my time of self-discovery in college, I was too scared to speak to my family about my sexuality because I didn’t want to be judged or shunned by any of them. On top of worrying about what my family would think, I identified as pansexual, and I doubted anyone in my family had even heard that word back then.

But in college, I was meeting people who lived their lives outside the gender binary, who were loving individuals of all genders, and who would accept me for who I was, whatever that looked like. I was building new friendships with people who I, in time, began to see as family. One of them is the first person I ever came out to.

I think it was this experience that caused a shift in my mindset around relationships—and why I began to embrace the concept of relationship anarchy.

Family is more than just what blood runs through our veins.

Relationship anarchy is a term for viewing all relationships as having no rules other than the ones all involved parties agreed to. Although relationship anarchy is often used in the context of ethical nonmonogamy, relationship anarchy can apply across relationships with family members, friends, and others. Essentially, it refers to viewing all relationship types as equal. The importance of a relationship doesn’t have more or less value because of the presence of blood or sex. It relies solely on your bond with that person.

I’m close to my family, sure. I figured I was supposed to be. But at the time I was exploring my sexuality, I didn’t feel like my emotions were safe with them. On the other hand, I had cemented bonds with people with who I had no fear. We were exploring our thoughts and beliefs together, and anything I said was something we could talk about openly. The buds of relationship anarchy were forming.

Think of that old saying, “Blood is thicker than water.” It’s meant to convey the idea that family always comes first. But I choose to live by another saying: The blood of the covenant is thicker than the water of the womb.” This phrase says the exact opposite. Relationships with family aren’t more important just because of a shared bloodline.

For some, relationship anarchy seems like a radical idea. But for me, it’s more logical than anything. It’s used by those who reject societal expectations of how close people are supposed to be to others.

Realizing I’m a member of the LGBTQ+ community inadvertently caused a shift in my thought process. Just like I was learning that I didn’t have to honor the traditional markers for what being “masculine” or “feminine” was supposed to be, I was also learning that I didn’t need to abide by the pre-distributed labels placed on certain types of relationships. Not only did I begin to look at romantic and sexual relationships differently, but I began to understand that my previous view of what’s an important relationship was based on societal expectations: that I should love someone just because we’re related by blood, or that none of my friends who have been there for me for years (and vice versa) could ever come close to the distant relative I only see during the holidays.

For me, the idea of ditching the relationship hierarchies in favor of relationship anarchy was easy enough to adopt, although my family has never been on board. My mom’s always been one to say that friends come and go. At the end of the day, family is all you have, and you have to keep them close, she would say. My grandmother also hammered this idea home, saying that my “little friends” would never be there when I needed them.

But that ended up just not being the case. I have the friends I have today because we’ve shown each other over the years that we’re always here for one another.

And it wasn’t just our shared queerness that brought us together: These are the people I turned to when I was boiling over with self-hatred. My friends understood me because we were dealing with the same kind of negative feelings. We all hated ourselves in some way, and it was easy to sit in that together.

My mom, though, could never understand why I felt the way I did, and it was difficult to find the words to make my thoughts make sense. She would say things like “Happiness is a choice,” but I could never understand why she thought I would choose this.

Looking back, I was definitely depressed, and I don’t believe my mother understood how serious my feelings were. But at that time, speaking to her about any of that seemed almost impossible. Reaching out to her for help felt like blasts of judgment every time. Our conversations left me feeling frustrated and isolated.

I realize now that a lot of the reason I even made it through my high school years is that my friends and I were all depressed together. We were all trying to find small ways to make it through each day and support each other. We talked about how we purposefully looked forward to seeing each other or reading the next chapters in our favorite books.

I was able to see these kinds of adult bonds through rainbow-colored glasses, and questioning that one type of relationship bled into questioning them all.

As I’ve gotten older and more secure in my pansexual identity, I’ve been able to reach out to my family just to talk. I realize now that we don’t have to have deep, soul-searching conversations about my life if I don’t want to. No one is entitled to my story except me. But I will say that taking the small steps to initiate the conversation has allowed me to build new relationships with my family on my own terms while still keeping the close bonds I formed in college as my primary emotional connections.

What I am saying is we can all choose the kind of relationships we have with others. Coming out as a part of the LGBTQ+ community meant that I wasn’t limited to having friendships with other women. I was able to see these kinds of adult bonds through rainbow-colored glasses, and questioning that one type of relationship bled into questioning them all.

Family is more than just what blood runs through our veins. A family can be chosen. You can actively choose to put people in high regard and keep them the closest to you.

I’m not sure when this thought process began or when it ended, but being a relationship anarchist has—just like being a member of the LGBTQ+ community—meant that I’m leaving expectations and generalizations behind in favor of creating a new narrative for myself that’s completely my own. I can shape it how I want, and I refuse to feel bad about removing people from my space who don’t serve my needs and wants.

It’s important to mention that the fact that I can actively choose which relationships are most important to me is a privilege. Other people in the community aren’t that lucky. So many are thrown out of their homes, live in areas that are unsafe for them to be themselves, or have countless other barriers that prevent them from being around others that will accept them. For those people, keeping the bonds you have, sometimes regardless of how fulfilling they are, is all you have. Relationship anarchy alone won’t solve these systemic issues.

But just remember: At the end of the day, you have the power. Not every physical space can be safe, but our chosen relationships can be. Wherever you can, find a community that will accept you and understands you for who you are. You don’t owe your story to anyone, and this should be one aspect of your life where you feel empowered to take control and set the terms.

Complete Article HERE!

11 of the best sex books to improve your sex life

Meet the best sex books that feature thoughtful insights to help you learn more about yourself and your partner

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While filling your bookshelf with the best sex books might seem a little outrageous, there’s no shame in wanting to read expert insights and useful advice to improve your sex life and relationship. In fact, it’s something we should all be doing more of.

While investing in the best vibrators or spending time trying out the latest sex positions can do wonders for your sex life, delving deeper into your relationship with the help of the best sex books allows you to explore your own relationship with sex and your relationship with your partner on a whole new level. Becoming equipped with the knowledge of renowned sex therapists will help you learn more about your own sexuality, improve your sex life, and could even relight the passion in a sexless marriage, or help you seduce a man you’ve been married to for years in a whole new way.

Best sex books for heterosexual couples

Whether want to know how to have an orgasm, want sex ideas to incorporate into your next date night, or fancy learning more about female masturbation, there are plenty of sex books out there for you. Ready to delve in?








Best sex books for Queer Couples—same sex, trans, and non-binary

Our edit of the most useful sex books also features non-fiction bestsellers for heterosexual, queer, and non-binary couples. Beyond bedroom intimacy tips, these great reads examine gender, identity, dating culture, empowerment, and other important topics.




Complete Article HERE!

What Is Shibari?

– Shibari Rope and Shibari Bondage

by Explica .co

Allow me to introduce you to BDSM’s sort-of-similar cousin shibari. You may know it as Japanese rope bondage or by the term “kinbaku,” but it’s a contemporary form of rope bondage that originated in Japan, says sexologist Midori, author of Seductive Art of Japanese Bondage. (The term “shibari” literally means “tying” and kinbaku means “tight binding.”)

This sex practice can be enjoyed by all genders, body types, and sexual orientations, and it’s basically just a really great way to bring healthy communication, trust, and spice into your bedroom game — no matter how kinky you are on the BDSM test.

So with the help of four experts, here’s everything you need to know about the rope bondage that can enhance the hell out of your sex life. Oh, and when you’re ready, pls enjoy these rope bondage sex positions too. Enjoyyyyyy!

Simply put, shibari is the act of tying up a person for aesthetic purposes — maybe in a pretty or intricate pattern, typically by using some form of rope. And while shibari is most often used as a means for sexual pleasure, historically, it’s been used as a form of meditation, relaxation, and trust-building practice between two partners, says sexpert Gabi Levi.

You may remember that the sex practice had a lil cameo on Netflix’s series Too Hot to Handle when the contestants tied each other up, but trust, it goes so much deeper than what the show depicted.

How is it different than regular bondage?

Bondage, in general, can use any kind of restriction — handcuffs, tape, ties, scarves, etc. — but shibari refers exclusively to the practice of using rope, or rope-like material, to bind yourself or partner, says sex educator Rev Rucifer. “Shibari is often not just about the sensation of restriction but also about the intimate connection between the rigger and receiver.”

And while rope bondage is used commonly in BDSM practices anyway, “Shibari stands out for its striking visual aesthetic and emphasis on the emotional and psychological connection between the participants,” says Ryan.

How should you and your partner start if you’re interested in trying shibari?

Like engaging in any new sexual experience, communicating your boundaries and hard limits prior to beginning is a must. “Because rope bondage involves restraint and power dynamics, the person being tied may not express boundaries clearly,” says Ryan. “For that reason, be sure to have a clear discussion beforehand about what you both want out of the experience, what is on and off the table, and how you’ll communicate if there is an issue,” he continues.

It’s worth developing a safe word (like “pineapple” or “red”) that could relay to your partner the scene is going too far or there’s a boundary being crossed. Here are some questions you should ask and answer with your partner beforehand:

What do you look and sound like when things feel good to you? How will I know if you’re having fun? How will I know when I need to change course? What kind of mood or feelings do we want to have while we play (rough, tender, naughty, cared for, etc.)?

Once you have boundaries established, you should get familiar with the basics. Here are some things you’ll need to know in order to get started:

Learn how to tie a “single-column tie” (like a Somerville Bowline) because that’s the foundation of the practice, suggests Ryan. Here’s a video tutorial. Start with a floor tie rather than going straight into suspension, says Rucifer. This ensures that you practice the proper methods before jumping into in-air suspension.Have safety sheers on hand… for obvious reasons.Make sure you have a safe and comfortable space to play. It should be familiar to both parties. The preferred material of rope is jute because it’s a strong natural fiber, but hemp and cotton will work too.

Lastly, educate yourself with videos, resources, books, and anything else you can find on the subject to ensure healthy and safe practices. This rope bottom guide is great if you want to be the person tied up. This website offers general education about shibari from trained educators. And this how-to video can properly get you started if you’re new to this world.

So why should my partner and I try shibari instead of regular bondage?

All BDSM practices require high levels of trust and communication, but for shibari, there’s sometimes a more intimate and emotionally-binding (pun intended) component to it. “The sensation of being tied up is not the sensation of being ‘trapped’ but rather lends itself to the idea of ​​completely letting go of the physical bounds and allowing for that deep, emotional catharsis to take place,” says Levi.

“The play between the power dynamics and the release of control from the bottom to the top creates an intimate dance of trust and connection between partners. This often creates deep emotional connection, sometimes experienced as crying, euphoria or simply a feeling of a deeper connection, ”says Rucifer.

Any tips, tricks, or benefits of trying shibari?

Blindfolds will make everything significantly more fun. “These take the pressure off the new adventurer and enhance the sensation for the person bottoming,” says Midori. Keep things simple and sexy. No need to overcomplicate the ties. Relish in the untying part too — don’t just focus on the aesthetics of tying your partner. “Take your time to savor that — it’s often when the skin and body is really awake to sensuality,” says Midori.

Complete Article HERE!

Yes, You’re ‘Queer Enough’

— So Call or Label Yourself Whatever Feels Right

by Gabrielle Kassel

This article is for anyone who’s ever asked themselves “Am I queer?” or “Am I queer enough?”

(Spoiler alert: The answer to the first Q = the answer to the second Q).

Here we go!

Typically an umbrella term, “queer” is an identifier that means outside the norm of society, explains Eva Bloom, a queer peer sexuality educator, sex science communicator, and creator of F*ck the Patriarchy, F*ck Yourself, a shame-busting program for non-men.

The so-called norms of society that they’re referring to are cisgender, allosexual, and heterosexual.

“If you’re anywhere outside those identifiers — even a little bit! — you can be queer,” they say.

Sometimes people who are “not straight” or “not cisgender” or “not allosexual” might identify “just” as queer.

And sometimes they may layer “queer” alongside another identity. For example, someone might be a queer bisexual dyke, or a queer trans man, or a queer biromantic asexual.

“Historically, ‘queer’ was used as a slur against the queer community,” says Rae McDaniel, a licensed clinical counselor and gender and sex therapist based in Chicago.

Starting in the 18th century, the word started to get slung at people assumed to be “homosexual” or “engaging in homosexual activity.” Folk who fell outside the acceptable versions of “man” and “woman” also fell victim to the word.

However, in the late 1980s/early 1990s, LGBTQ+ communities began to reclaim the term both as a personal identifier (“I am queer”) and as a field of study (queer theory), says McDaniel.

What fueled this reclamation? Mainly, anger. During the AIDS epidemic, LGBTQ+ communities were (rightfully!) pissed at the lack of response (or compassion!) from doctors, politicians, and unaffected citizens.

Out of spite and in power, LGBTQ+ people began using the word as both an identity and a rallying cry. “We’re here, we’re queer, we will not live in fear,” for example, became a common march chant.

“For some people, especially those alive at a time when queer was used exclusively as a slur, queer is still a dirty word,” says McDaniel.

As such, you should never call someone queer unless that’s a word they would use to refer to themselves.

Due to its history as a slur, many (queer) people see it as having political power.

“For many, identifying as queer is a way of saying ‘I resist cis-hetero patriarchal society that stuffs people into tiny cisgender, heterosexual boxes,’” says McDaniel. For these folks, queerness is about trying to disrupt the people, systems, and institutions that disadvantage minorities.

For them, “queerness is about freedom to be yourself while also working towards others’ freedom as well,” they say.

For the record, you don’t have to be queer to be invested in actively disrupting systems of oppression!

Straight, cisgender, allosexual individuals can and should be doing this activist work, too.

That’s a question only you can answer!

If you answer yes to one or more of the following questions, you may be queer:

  • Does the term “queer” elicit feelings of excitement, euphoria, delight, comfort, or joy?
  • Does it give a sense of belonging or community?
  • Does the fluidity of queerness feel freeing?
  • Does your gender exist outside of society’s understanding of acceptable manhood or womanhood?
  • Is your sexuality something other than straight?
  • Do you experience sexual attraction somewhere on the asexual spectrum?

Remember: “You don’t need to have gone through a physical transition, have a particular kind of gender expression, or even have a queer dating or sexual history in order to claim the label,” says Casey Tanner, a queer licensed clinical counselor, certified sex therapist, and expert for pleasure product company LELO.

“It refers to a sense of self, rather than any behavior or appearance,” adds Tanner.

If you’re queer, you’re queer enough. Full stop.

Unfortunately, many people who want to identify as queer worry that they’re somehow not adequately queer or queer enough to take on the term for themselves. (Tanner says this is known as “queer imposter syndrome.”)

Bloom notes this is an especially common phenomenon among bi+ women and femmes — especially those who have a history of dating men or are currently in a relationship with a nonqueer man.

“Often, the question of ‘Am I queer enough?’ is the result of internalized biphobia and femme-phobia,” she says. Blergh.

While this feeling of inadequacy is common, they say, “You don’t have to worry, sweetie, if you’re queer, you’re queer enough.”

That stands if:

  • You’re in a so-called “straight passing” relationship, aka a relationship others assume to be heterosexual.
  • Nobody knows you’re queer but you.
  • You’re a new member of the LGBTQIA+ community.
  • You’re not physically “clockable” or identifiable as queer.
  • You don’t have any queer friends.
  • You have no sexual or dating history.
  • Your sexual and dating history doesn’t “confirm” your queerness.

PSA: Your current relationship doesn’t dictate whether you’re queer

“People who’re in straight appearing relationships but identify as queer often feel like they aren’t queer or aren’t queer enough because their queer identities aren’t always visible at first glance,” says McDaniel.

But this doesn’t change the fact that they’re queer!

Self-identification — *not* your relationship status (or dating and sexual history) — is what determines whether someone is queer.

No doubt, there’s tremendous privilege that accompanies “passing” as straight (aka not being publicly identifiable as queer).

But, “on the flip side, queer (and bi+) invisibility is associated with increased depression and anxiety and decreased access to affirming healthcare,” says Tanner.

Why? “We all crave being seen and accepted for who we are, and if we aren’t seen, we aren’t accepted,” she says.

Further, not feeling queer enough to enter queer spaces isolates people from the opportunity to make queer friends and join a queer community, says McDaniel.

“And connection to community is an important part of resiliency,” explains McDaniel. “So not feeling able to enter, welcomed by, or seen as queer by the people in your life can have profound impacts on mental health, self-esteem, and self-efficacy.”

The short answer: Connect to the queer community. These avenues can all help.

Read queer books

“Consuming a wide variety of queer stories is an excellent way to normalize queerness for yourself, and even see yourself in the pages,” says Bloom.

Queer memoirs in particular can be powerful for identification. For example:

Watch queer movies and TV shows

“If you’re constantly consuming cisgender and or straight images and media, it becomes easy to forget to affirm the queer part of you,” says McDaniel.

On top of that, it can expedite feelings of inadequacy and otherness.

Listen to queer podcasts

From raunchy to educational, there are queer podcasts for every queer listener’s taste.

Trust, you’ll like all the below!

Follow queer people on Instagram

“Filling your feed with people who are unapologetic in their queerness, can both normalize queerness while validating your own queerness and identity,” says Bloom.

Following people who show off their queer joy, in particular, can be pretty damn invigorating, she says.

Get on TikTok, and maybe even participate

One of the great things about TikTok is how excellent the algorithm is at showing you the content you want to see.

To get on queer TikTok, mass-follow a bunch of the suggested accounts that pop up after following your fave queer comedian, celeb, sex educator, podcaster, or influencer. Then, enjoy falling down the rabbit hole of your now very queer For You feed.

“When you feel comfortable, you might participate in one of the TikTok sound overlays that applies to you,” says Bloom. “This may help other queer people find you, which may lead to friendships or community.”

Attend a queer event online

Thanks to the pandemic, there continue to be all sorts of online queer dance parties, matchmaking games, book readings, and performances, says Bloom.

“For some queer people, these online events feel less intimidating than in-person events because you can leave when you want, keep your camera off, and stay anonymous if you choose,” they say.

If that’s you, she says, “Attend, attend, attend!”

Keep hunting for community until you find one that affirms you

It’s important to remember that the queer community isn’t a monolith.

So, if you attend an event and don’t find queer people who affirm your queerness, keep looking, suggests McDaniel.

“I guarantee there are people out there in the world who will believe and affirm your queerness just because you tell them who you are,” they say. “And when you find them, it can be incredibly affirming and euphoric.”

Identity gatekeeping, which is the act of trying to limit access to who can use an identifier, happens with most gender and sexual identities. And every (!) single (!) time (!) it’s not only disgusting but potentially life endangering.

“Telling queer people that they aren’t queer enough or that they shouldn’t have access to the queer community is no small potatoes,” says Bloom. “It can be detrimental to someone’s mental health.

So, if you’re reading this and you’re being an identity gatekeeper, cut it out.

There are times that queer imposter syndrome and gatekeepers may make you feel otherwise, but if you’re queer, you ARE queer enough.

Queer is queer is queer is queer enough. We promise.

Complete Article HERE!

Pride 2021

Happy Gay Pride Month!

gay-pride.jpg

It’s time, once again, to post my annual pride posting.

In my lifetime I’ve witnessed a most remarkable change in societal attitudes toward those of us on the sexual fringe. One only needs to go back 50 years in time. I was 17 years old then and I knew I was queer. When I looked out on the world around me this is what I saw. Homosexuality was deemed a mental disorder by the nation’s psychiatric authorities, and gay sex was a crime in every state but Illinois. Federal workers could be fired merely for being gay.

Today, gays and trans folks serve openly in the military, work as TV news anchors and federal judges, win elections as big-city mayors and members of Congress. Popular TV shows have gay and trans protagonists.

Six years ago this month, a Supreme Court ruling lead to the legalization of same-sex marriage throughout the whole country.

The transition over five decades has been far from smooth — replete with bitter protests, anti-gay violence, backlashes that inflicted many political setbacks, and AIDS. Unlike the civil rights movement and the women’s liberation movement, the campaign for gay rights unfolded without household-name leaders.

And yet some still experience a backlash in the dominant culture. I don’t relish the idea, but I’d be remiss if I didn’t mention it. And while we endure this be reminded that it won’t smart nearly as much if we know our history. And we should also remember the immortal words of Martin Luther King, Jr. “The moral arc of the universe bends at the elbow of justice.”

In honor of gay pride month, a little sex history lesson — The Stonewall Riots

The confrontations between demonstrators and police at The Stonewall Inn, a mafia owned bar in Greenwich Village NYC over the weekend of June 27-29, 1969 are usually cited as the beginning of the modern Lesbian/Gay liberation Movement. What might have been just another routine police raid onstonewall.jpg a bar patronized by homosexuals became the pivotal event that sparked the entire modern gay rights movement.

The Stonewall riots are now the stuff of myth. Many of the most commonly held beliefs are probably untrue. But here’s what we know for sure.

  • In 1969, it was illegal to operate any business catering to homosexuals in New York City — as it still is today in many places in the world. The standard procedure was for New York City’s finest to raid these establishments on a regular basis. They’d arrest a few of the most obvious ‘types’ harass the others and shake down the owners for money, then they’d let the bar open as usual by the next day.
  • Myth has it that the majority of the patrons at the Stonewall Inn were black and Hispanic drag queens. Actually, most of the patrons were probably young, college-age white guys lookin for a thrill and an evening out of the closet, along with the usual cadre of drag queens and hustlers. It was reasonably safe to socialize at the Stonewall Inn for them, because when it was raided the drag queens and bull-dykes were far more likely to be arrested then they were.
  • After midnight June 27-28, 1969, the New York Tactical Police Force called a raid on The Stonewall Inn at 55 Christopher Street in NYC. Many of the patrons who escaped the raid stood around to witness the police herding the “usual suspects” into the waiting paddywagons. There had recently been several scuffles where similar groups of people resisted arrest in both Los Angeles and New York.
  • Stonewall was unique because it was the first time gay people, as a group, realized that what threatened drag queens and bull-dykes threatened them all.
  • Many of the onlookers who took on the police that night weren’t even homosexual. Greenwich Village was home to many left-leaning young people who had cut their political teeth in the civil rights, anti-war and women’s lib movements.
  • As people tied to stop the arrests, the mêlée erupted. The police barricaded themselves inside the bar. The crowd outside attempted to burn it down. Eventually, police reinforcements arrived to disperse the crowd. But this just shattered the protesters into smaller groups that continued to mill around the streets of the village.
  • A larger crowd assembled outside the Stonewall the following night. This time young gay men and women came to protest the raids that were commonplace in the city. They held hands, kissed and formed a mock chorus line singing; “We are the Stonewall Girls/We wear our hair in curls/We have no underwear/We show our pubic hair.” Don’t ‘cha just love it?
  • Police successfully dispersed this group without incident. But the print media picked up the story. Articles appeared in the NY Post, Daily News and The Village Voice. Theses helped galvanize the community to rally and fight back.
  • Within a few days, representatives of the Mattachine Society and the Daughters of Bilitis (two of the country’s first homophile rights groups) organized the city’s first ever “Gay Power” rally in Washington Square. Some give hundred protesters showed up; many of them gay and lesbians.

stonewall02.jpgThe riots led to calls for homosexual liberation. Fliers appeared with the message: “Do you think homosexuals are revolting? You bet your sweet ass we are!” And the rest, boys and girls, is as they say is history.

During the first year after Stonewall, a whole new generation of organizations emerged, many identifying themselves for the first time as “Gay.” This not only denoted sexual orientation, but a radical way to self-identify with a growing sense of open political activism. Older, more staid homophile groups soon began to make way for the more militant groups like the Gay Liberation Front.

The vast majority of these new activists were under thirty; dr dick’s generation, don’t cha know. We were new to political organizing and didn’t know that this was as ground-breaking as it was. Many groups formed on colleges campuses and in big cities around the world.

By the following summer, 1970, groups in at least eight American cities staged simultaneous events commemorating the Stonewall riots on the last Sunday in June. The events varied from a highly political march of three to five thousand in New York to a parade with floats for 1200 in Los Angeles. Seven thousand showed up in San Francisco.

How women and men forgive infidelity

Researchers report if one partner feels their relationship is threatened by cheating, it is harder for them to forgive infidelity, regardless of gender.

If you willingly have sex with another person, it pretty much doesn’t matter whether you feel it’s your fault.

Summary: Males and females view physical and emotional cheating differently. Women consider emotional affairs to be more serious, and men believe physical infidelity to be more serious generally. Researchers report if one partner feels their relationship is threatened by cheating, it is harder for them to forgive infidelity, regardless of gender.

Infidelity is one of the most common reasons that heterosexual couples break up. Researchers who have studied 160 different cultures find this to be true worldwide.

However, men and women look at different types of infidelity differently.

Men usually regard physical infidelity – when the partner has sex with another person – more seriously than women do.

Women regard emotional infidelity – when the partner initiates a close relationship with another person – as more serious.

Despite experiencing the different types of infidelity differently, men and women are about equally willing to forgive their partner. And the new findings show that the degree of forgiveness is not related to the type of infidelity.

“We’re surprised that the differences between the sexes weren’t greater. The mechanisms underlying forgiveness are more or less identical between genders,” says Professor Leif Edward Ottesen Kennair at the Norwegian University of Science and Technology’s (NTNU) Department of Psychology.

He has co-authored a new article in the Journal of Relationships Research. The article addresses infidelity and the mechanisms behind forgiveness.

A research group at NTNU recruited 92 couples for the study. These couples independently completed a questionnaire related to issues described in hypothetical scenarios where the partner had been unfaithful in various ways.

One scenario describes the partner having sex with another person, but not falling in love.

In the other scenario, the partner falls in love with another person, but does not have sex.

So how willing are people to forgive their partner? It turns out that men and women both process their partner’s infidelity almost identically.

Most people, regardless of gender and the type of infidelity, think it unlikely that they would forgive their partner’s infidelity.

“Whether or not the couple breaks up depends primarily on how threatening to the relationship they perceive the infidelity to be,” says first author Trond Viggo Grøntvedt, a postdoctoral fellow in the Department of Psychology.

The more threatening the infidelity feels, the worse it is for the relationship.

Whether partners believe the relationship can continue also depends on how willing they are to forgive each other, especially in terms of avoiding distancing themselves from their partner.

This shows a couple with their backs to one another
Despite experiencing the different types of infidelity differently, men and women are about equally willing to forgive their partner. And the new findings show that the degree of forgiveness is not related to the type of infidelity.

Of course, great individual differences exist, even within each gender. People react differently to infidelity, according to their personality and the circumstances.

“A lot of people might think that couples who have a strong relationship would be better able to tolerate infidelity, but that wasn’t indicated in our study,” says Professor Mons Bendixen at NTNU’s Department of Psychology.

Another aspect plays a role in cases of emotional infidelity, where no sex has taken place. To what extent can the unfaithful partner be blamed for what happened?

If you willingly have sex with another person, it pretty much doesn’t matter whether you feel it’s your fault.

“The degree of blame attributed to the partner was linked to the willingness to forgive,” says Bendixen.

The relationship is at greater risk if the partner is required to bear a big part of the responsibility for ending up in an intimate relationship with someone else.

“The blame factor doesn’t come into play when the partner is physically unfaithful,” Grøntvedt says.

If you voluntarily have sex with someone other than your partner, it’s more or less irrelevant whether you think it was mostly your fault or not. Possible forgiveness does not depend on accepting blame.

Complete Article HERE!