Women Can Orgasm From Exercise

Workout Increases Fucking Pleasure

If you knew one of the side-effects of your regular fitness workout is having an orgasm, we bet you’d be spending extra time at the gym.
Certain exercises like crunches and planks set off orgasms in women. These are known as coregasms. What’s more, you don’t need to be fantasizing about sex to achieve them.
While there isn’t any one specific reason for these ‘curious climaxes,’ they occur when your abdominal muscles are being utilised, or usually during exercises that involved friction.
One theory suggests that pelvic and abdominal exercises put stimulating pressure on the clitoris. Increased blood flow to the vagina during a workout might also play a role.
So what are the specific moves that tickle your fancy? When it comes to achieving an Exercise Induced Orgasm (EIO), the main ones that help achieve this phenomenon are abdominal exercises, climbing ropes or poles, and weight lifting.
As for Exercise Induced Sexual Pleasure (EISP), biking, aerobics and yoga amongst other exercises were the causes. If you want to experience a core-induced climax, we suggest you tune your body to the following exercises:

Hanging straight-leg raise

Hang from a pull-up bar with your hands shoulder-width apart and your hips centered under your body, so that there‘s a straight line from your hands to the bottom of your hips.
Keeping your legs and back straight and using a slow, controlled motion, raise your legs until they’re parallel to the floor.
Slowly lower your legs. Do four to six reps. As you raise your legs, don‘t swing them or let momentum do the work. Concentrate on keeping your butt down, as if you’re sitting on a chair.

Hanging side crunches

Hang from the bar, holding it with your palms facing forward, and bring your knees up so that your thighs and torso form a 90-degree angle.
Next, pinch at your left side, curling your left hip up toward your left shoulder. Use your core to keep yourself from swinging, and repeat to the right. Continue alternating sides for 20 reps. This strengthens your entire core.

Single-leg plank

Lie on your back with your knees bent and your feet flat on the floor. Cross your arms over your chest and raise the lower half of your right leg until it’s in line with your left thigh.
Press your left foot into the floor and contract your glutes as you lift your torso so it’s in line with your thighs. Hold. Rest for one minute, then repeat, raising the opposite leg.

Arm pull over straight-leg crunch

Grab a pair of dumbbells weighing four-five kgs and lie on your back with your arms behind you. Extend your legs at a 45-degree angle.
Bring your arms up over your chest and lift your shoulders off the mat while raising your legs until they’re perpendicular to the floor. Return to start (don’t let your legs touch the floor).
We hope you come!

[Source...]

Why Gender Inequality Exists; What Conservatives Don't Want You to Know!

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The True Reason For Women's Oppression

(hint, it's not biological)

With the current Republican, 'War on Women' being waged, this article seems timely. Often you will hear, amongst the many right-wing advocates, the need for a return to, traditional, values; almost always patriarchal in nature.
They often argue that the inferiority of women arises out of the biological dictations of nature. However, there is no evidence of this, when we explore the earliest signs of women's oppression in ancient society.

In fact, the patriarchal society arises out of an ideology and a class system. Ultimately women's oppression became a natural form of societies following the patriarchal function (note: form follows function).

Women's oppression began when ancient societies shifted from horticulture (a communal based method of farming) to agriculture (which became a more individual based system of farming). The important thing to note here, is the shift from communal property, towards individual property. And by property, I do not mean that private property did not exist in horticultural societies (because it did), but rather, the private ownership over the major sources of production (primarily food production).

I think it's high time we began bringing back the classics. I strongly suggest everyone read Friedrich Engels'  The Origin of the Family, Private Property and the State. A sample of the preface by Pat Brewer is included below,

The shift into intensive agriculture both for food and secondary products became increasingly important. Men abandoned hunting and were absorbed into the new tasks in agriculture and herding.
This shift was also characterised by social and economic divisions which were much more significant than previously — divisions of wealth and poverty as well as land ownership.
Ehrenberg outlines five significant factors and implications of this shift.7
1. Once large-scale herding was established then cattle-raiding as a variation of hunting developed. This was the origin of warfare. For the first time there existed ownership of a resource which was both worthwhile stealing and easy to steal.
2. Individual plough agriculture heralded the shift in gender control of farming. Men controlled the agriculture and herding and women spent more time in food preparation, making craft products like textiles and child rearing.
3. Although less land was need for the same amount of production than horticulture, plough agriculture is far more labour intensive especially where the land is of poor fertility and the question of population growth pressured the most arable land available. Therefore women need to produce more children for more workers and this would put more emphasis on what was seen as their major role. This would also lead to greater value beginning to be put on male children as women withdrew from farming activities and contributed less to the daily production of food which had been their major role and the basis of their equal social status.
4. This had implications for the social organisation of communities and a shift from matrilinial and matrilocal organisation to patrilineal and patrilocal organisation which laid the basis for the replacement of the clan system by individual and husband-headed family units. Male farmers and herders would teach their sons the necessary skills and techniques in the process of intensive farming. This would pressure the inheritance through sisters’ sons of the matrilineal system. In women-dominated horticulture, women teach their daughters who stay with them so inheritance is not a problem. In horticulture property is communally owned and less tools and equipment is needed therefore there is less at stake in inheritance. The dominance of men in production of food and secondary products becomes a source of contradiction to matrilineal and
matrilocal systems of social organisation. Pressure builds up on communal ownership when communal methods of collective labour are broken down by the more individual labour of men in plough farming and herding.
5. Large increases in related tasks and the growth in the range of material possessions through intensive farming and food preparations over time leads to craft specialisation and exchange. In the first instance these were part of the normal range of settlements but given the time and energy involved and the growth of food surpluses, specialisation and exchange occurred, increasing the division of labour.
Trade and commodity exchange were mainly carried out by men on behalf of the household or clan. Increasingly this would put pressure on them to subsume the products of their own agricultural work with the products of the household and would add to the tendency to shift to individual ownership and control over all products.
Material possessions and inheritance led to accumulation generationally which increased wealth and social hierarchy of class, status and power. The wealthy became powerful by lending to poorer clan families who in return gave services such as labour or combat duties. The divide between wealthy and poor widened with the poor becoming more indebted and having less time to spend in the production of their own subsistence. This context sets the framework where people as well as products, animals, goods and land become objects of value for exchange. In this context children or women could be given for labour or reproduction to pay off obligations incurred by the poor.

So while Engels’ theory has had some of its assumptions shaken by the expansion of evidence available today, the overall thesis of a social explanation of the oppression and exclusion of women stands the test of time and evidence well.
A Marxist explanation of the social development of private property and the oppression of women makes sense of the data. There is no evidence to back up biological determinist theories, nor do they rely on evidence. Such theories are ideological, given credence in order to distort, undermine and discourage attempts to eliminate gender inequalities.
It is extremely useful for anyone who is committed to the elimination of gender and class inequality to understand the social basis for such inequality. Engels’ classic work is essential in developing such an understanding. It helps show us the way to advance today’s struggles and move ahead to the liberation of women and society.

It's funny to think but, after reading this, you can't help but just see this theory emphasized and reenforced in just about every traditional social, religious, economic, way of living.

Until then, do all you can to share this book with as many people as you can.

Conservative Guys Place Rediculous Standards on Women's Bodies

Women showing their paranoia, men showing their insecurity

 Hey guys, if you're straight, women are going to turn you on...get over it.

By Lisa

Robin E. sent us to a downright fascinating set of survey results. Administered by a Christian website, the survey questions were submitted by "Christian girls" who wanted to know what "Christian guys" think is modest.

1,600 guys then answered the survey, offering both quantitative and qualitative answers. Why would girls care what guys, as opposed to God, think? Because Christian guys, their future husbands, are judging them on their modesty. Ninety-five percent of them say that modesty is an important quality in their future wife (see the question in the upper left corner):

So, how do these "guys" define immodesty? The most common theme was dressing to draw attention to the body instead of the heart or spirit.

Something that is immodest is something that is designed to arouse lust within me (male, age 24).
Something that is immodest is something that is unnaturally revealing (male, age 20).
Something immodest draws attention to a girl's body (male, age 28).

Many of the guys stressed that they really wanted to interact with girls as people. Borrowing language from feminism, they expressed a desire to think of a girl as a whole person, not just a hot body.

Something attractive draws you toward them. It makes you respect the person. Something immodest is usually unattractive. It makes you think less of that person, thinking of them as an object… (male, age 16).
My responsibility is to not treat women as objects for my satisfaction, even if they dress and act like it. It devalues them, and makes me a user of people… (male, age 26).

In a move that is in contrast to (most) feminist values, however, girls are supposed to help men treat them like people by not dressing like an object. That is, by not dressing immodestly.
So what rules for girls did guys identify?
Well, first, guys largely agreed that revealing clothes were immodest (again, see the question in the upper left corner):


Halter tops and mini skirts, I suppose, are obvious candidates for immodesty. There were lots more subtle rules, too, though with less agreement.
Forty-four percent of guys think that designs on the back pockets of jeans are immodest (19% aren't sure):

A minority, 19 percent, think that shirts with pockets are immodest (25% aren't sure):

Forty-eight percent think that purses should not be worn across the body (19% aren't sure):

Thirty-nine percent oppose tights with designs (25% aren't sure):

Forty-seven think that t-shirts with messages across the front improperly draw attention to breasts:

But being modest wasn't simply a matter of clothes. Guys defined immodesty, also, as an "attitude" or a "carelessness." Attaining modesty was also about how you use your body and the way you act, "sexually or otherwise."

An immodest lady is loud, proud, and dresses in a way that communicates such an attitude (male, age 24).
Something becomes immodest when the person wearing it has an attitude of carelessness (male, age 17).

As one guy said:

If you are dressing to get attention from a guy, then anything you wear can be immodest (male, age 13; my emphasis).

Some examples of behavior the guys mostly agreed was immodest:




Immodesty, then, is not simply about being vigilant about your clothing (don't wear a purse that falls diagonally across your body, don't show your arms or your thighs), it's a constant vigilance about how you display your body (don't stretch, bend, or bounce). "Clothing plays a part in modesty, but it is only a part," an 18 year old male explains, "Any item of clothing can be immodest" (his emphasis).
In addition, these rules are potentially changing all the time. A "technically modest" outfit, such as a school uniform, can suddenly have immodest connotations (so watch MTV, girls, to stay on top of these shifting meanings):

This is a great deal of self-monitoring for girls. Not just when they shop, but when they get dressed, and all day as they move, and with constant re-evaluation of their clothes and how they fit. But, the rationale is, they must be vigilant and obey these rules in order to protect guys from the power of all bodies (both their own sexiness, and men's biological response to it). Guys are burdened with lust, they insist.
A lot of the guys in this survey talked about temptation. In some cases, the men would use very powerful words, such as this guy defining immodest:

Immodest: Screams that her body is different than mine. Attempts to manipulate me. Forcefully offers to trade what I want (in the flesh) for what she wants: attention (male, age 30).

This language - suggesting that women's bodies "scream" at him, attempt to control him, and "forcefully" tempt him - is reminiscent of Tim Beneke's interviews with men about sexual violence in Men on Rape. Michael Kimmel (summarizing Beneke in Guyland) discusses how lots of the terms used to describe a beautiful, sexy woman are metaphors for danger and violence: "ravishing," "stunning," bombshell," "knockout," "dressed to kill," and "femme fatale." "Women's beauty," Kimmel surmises, "is perceived as violence to men" (p. 229).
This is very much like the rationale for the burqa. Women's bodies incite men's sexual desires, sometimes to violence; they must be kept hidden.
These Christian guys, however, did claim responsibility for their own thoughts, feelings, and actions. When asked about their role in avoiding lust, many were adamant that it was their own responsibility. Many felt that innocent, shameless, platonic interaction between men and women was a team effort:

Sisters in Christ, you really have no concept of the struggles that guys face on a daily basis. Please, please, please take a higher standard in the ways you dress. True, we men are responsible for our thoughts and actions before the Lord, but it is such a blessing when we know that we can spend time with our sisters in Christ, enjoying their fellowship without having to constantly be on guard against ungodly thoughts brought about by the inappropriate ways they sometimes dress. In 1 Corinthians 12 the apostle Paul presents believers as the members of one body – we have to work together. Every Christian has a special role to play in the body of Christ. That goal is to bring glory to the Savior through an obedient, unified body of believers – please don't hurt that unity by dressing in ways that may tempt your brothers in Christ to stumble (male, age 24).

The asymmetry of this project, however, is striking. The lust is men's; the bodies are women's. It's an asymmetry built right into the survey design. Modesty is something pertains to only girls and immodesty is something that guys get to define. This may be even more pernicious than women's constant self-monitoring. It erases women's own desires and the sex appeal of men's bodies, leading women to spend all of their time thinking about what men want. By the time they do have sex, and most of them will, they may be so alienated from their own sexual feelings that they won't even be able to recognize them.

On the Importance of Subtlety

   Painting by Sofonisba Anguissola depicting Bernardino Campi painting a portrait of Sofonisba Anguissola, ca. late 1550s.

Sofonisba Anguissola: First Great Woman Renaissance Artist

At the time, women were not allowed to be as brazen as their male counterparts on showing off their talent. So in this image, Sofonisba Anguissola, shows herself to be the better of her instructor, through this subtle, backhanded compliment. See if you can guess what it was, no peeking.

Source... In the stunningly innovative double portrait of Bernardino Campi Painting Sofonisba Anguissola (Fig. 3) we can see that Sofonisba either consciously or unconsciously grasped the irony of her status as both a noblewoman and a working female artist. Whitney Chadwick claims this painting “suggests that not only was she aware of her own image as an exemplar of female achievement, but also that she understood the importance of the artistic lineage between pupil and master, and her unique role as a producer of images of women” (Chadwick, 78). While this statement has truth to it, there is an even bigger message staring the viewer right in the face. Sofonisba has made herself central, higher and larger than her master teacher who is somewhat marginalized to the side of the picture plane. ...

Why would she choose to depict herself and her teacher in this fashion? This painting has been dated to the late 1550’s which was a full ten years after her apprenticeship with Campi had ended and he had long since moved away from Cremona to Milan and other north Italian courts (24). He went on to paint portraits for moderately distinguished North Italian princesses while she went on to work at the court of the most powerful monarch in Europe (25). Her contemporaries may have seen a two-fold reason for praise in this double portrait with her master. First, she introduced a new compositional device for a self-portrait: a teacher painting his student, which was painted by the student. This demonstrated her gift for invenzione. Second, it was probably read as a female artist’s acknowledgement of her master being the one who ‘created’ her, a self-effacing way to ascribe to Campi the responsibility for her own widely acknowledged talent. But surely there is more than a mere recognition of artistic lineage going on here. As noted earlier she is visibly more important than her instructor in her size, height, and centrality. Whether she intentionally hid meaning in a manner that introduced a new type of portrait composition that would be read by her contemporaries as an homage to her teacher, or her subconscious did it for her, it is difficult for a modern viewer to escape the irony of this painting. The fact of her life was that her worth as a painter, when calculated by the prestige of her patrons, became greater than that of her master, Bernardino Campi, a man, not to mention a man of lesser social rank than she.

"Not Rape" is Nearly Every Woman's Story

Required reading:

 

Original Essay: The Not Rape Epidemic

 

Modeling Industry Suffers to

 

The modeling industry sets up camp at the crossroads of youth & beauty and age & wealth — and moreover, it's an arena where those qualities cleave to the most predictable gender and power divide.

Latoya Peterson's excellent essay, "The Not Rape Epidemic," a version of which was published in the brand new anthology Yes Means Yes, and was blogged about last week by Megan, isn't exactly a gentle holiday season comedown. But I was struck, reading the piece — which is both moving and important — by a strange feeling of recognition. Peterson defines a new term, "not rape" — the kind of sex and sexual attention young women get from men which is, if not outright unconsenting, some measure of coerced. Not rape is every kind of uncomfortable experience you're made to feel complicit in: for choosing to go to the party, for wanting the kisses but not knowing how to say 'No' to what came next, for ending up alone with someone you thought you could trust — or, in Peterson's case, for opening the screen door a few inches to a friend-of-a-friend one summer afternoon while her parents were out.


The essay made me think of all the times I've not been raped. And all the other women in my industry who've not been raped. 

Hatred of Women, as a Clinical Disorder

Curing the hatred of women  


By Poregbal, Poran

The best therapy could be in form of having these men sitting besides women who have been beaten, tortured, and slashed due to women hatred disease. With use of forces these men should not be allowed to talk, but only watch women talking about how they are able to claim their rights.

Sadly there is an illness in our world that has gone unnoticed or maybe unrecognized. This illness has all the characteristics for clinical disorders, obviously with various symptoms.

This disorder is terminating, worse than any cancer we have seen, and more dangerous than any flue. This illness has been around forever yet despite all the research and technology in the world we still have no real treatment or cure for it.

I would like to call it this very ill-fated and killing disorder called: Women hatred. Taliban is only one sample of individuals where the symptoms of women hatred are evident and self explanatory.  Your anxiety just increases when you watch scenes of how women are being treated by Taliban and all other groups alike Taliban.  Women hatred exists in many places in the world, more and less.

This illness will be found in places where lack of knowledge about human body and human race are real factors. This illness when uncured will cause infection and damages the other organs of this body. We can be sure that the disease of women hatred develops typically in the darkness of illiteracy, poverty, war, and segregation rules.

This illness is mostly among men who are scared of women and what women present. This disorder causes paranoia, fear, and rage. Women hatred is a devastating clinical disorder that kills millions of women each year around the world; however the issue is mostly mixed up with religion and culture. What we miss is that women hatred has its own culture, the culture of hate and rage.

There are many treatment options for this illness and I am sure human organizations in the world are doing best they can to eliminate this sometimes epidemic illness.

However the best treatment options for these men who are badly ill and who will victimize women is not jail. This illness can be cured when you forcefully put these men in schools and show them videos about human body. The best prison for these men who are victimizing women would be places where you show them how women give birth, how female physical body grows, and how females are strong entities who will not accept this way of treatment.

The best therapy could be in form of having these men sitting besides women who have been beaten, tortured, and slashed due to women hatred disease. With use of forces these men should not be allowed to talk, but only watch women talking about how they are able to claim their rights. Taliban is only one group of men among many others who do not know where they come from. They should be reminded how they occupied their mother's womb and how they entered this world where they are spreading this disease. Iranian women, Afghan women, and many other women in the world know how these men are ill, badly ill. This illness needs a real cure.

My main interest is mental health and healthy relationship. I write mostly about how to explore mental health as a main source of having peace within our families and our communities.

I would like to promote peace, happiness, multicultural counseling and a healthy language in our daily life. I believe that we have to expand our understanding of mental health by viewing the cultural values into our ways of dealing with the world.

I like to emphasize on helping our youth as well as our next generations to integrate within whatever cultures they live in.