Violent Sex is “Bright and Shiny” Wendy Doniger and Sudir Kakar call the sexually violent Kama Sutra ‘bright and shiny,’ but when people hear the words ‘bright and shiny’ sexual violence is not usually paired together with those terms. This idea of ‘bright and shiny’ contrasts the idea of intercourse being ‘dark and heavy.’ Sexual violence can be relatively cheerful though it lacks emotional eroticism. Emotional eroticism is not so constrained and is more focused around the idea of love. The violence used during intercourse helps one to obtain continuity through physical eroticism. Bataille said, “Physical eroticism has in any case a heavy, sinister quality. It holds on to the separateness of the individual in a rather selfish and cynical …show more content…
Bataille said, “ The violence of death and sexual violence, when they are linked together, have this dual significance. On the one hand the convulsions of the flesh are more acute when they are near to a black-out, and on the other a black-out, as long as there is enough time, makes physical pleasure more exquisite.” The sexual violence that is happening because of biting is allowing the physical pleasure to become charming. The violence of death and sexual violence coincide together because in the violent act of continuity one reaches this near death experience. The Kama Sutra said, “The ‘gnawing of the wild boar’, only on the top of the breasts, is a series of many rows of long tooth-marks close together with crimson between them. The last two are only for two people whose sexual energy is fierce.” The action from biting creates a sexual energy that allows partners to enhance their experience of intercourse. Through the motion of biting passion is created. This slow and sensual movement brings pleasure to the woman that embellishes the experience of intercourse. Bataille said, “We should not be frightened of violence in the same way if we did not know or at least obscurely sense that it could lead us to worse things.” One cannot fear adding violence to intercrouse because of it leading to worse things. Violence is an intermediary between the start of intercourse and the climax. This pleasure that is created through biting keeps the sex upbeat leading to an orgasm at the
...pe, both sex and aggression become fused together into a single experience called sadism. There is a transformation of anger and power so that aggression becomes erotic. This offender finds the intentional mistreatment of his victim extremely gratifying and takes pleasure in her torment and suffering (Hazelwood 1).
The Erotic is one thing that is always on all living human minds just like eating is when one is hungry or sleeping when one is tired. There are beliefs that some people agree with and some that don’t for example; men and women may not have the same opinion on how the erotic affects both of their genders. Many men believe that it makes them sit in a more powerful position, a position where women need them to fill this erotic feeling. Although, women needing men for such a thing is an argument worth fighting because, women are just as capable of taking care of themselves just as men do. Individualism is a trait that women all over the world have started to increasingly embrace, thriving with the amazing feeling that it allows them to feel. “Uses of the Erotic” encourages individualism.
Unlike sex, the history of sexuality is dependant upon society and limited by its language in order to be defined and understood.
People with sexual with masochism disorder experience sexual joy through activities such as restraint, whippings, or other ways of suffering (Schug & Fradella, 2015). Fish enjoyed whipping and even inserted needles into his body to have multiple forms of physical pain to satisfy his sexual desires (Blanco, 2015; Ouzman, 2008; Taylor, 2004; Twisted Minds, 2007; Zhang, 2013). However, many of these activities are dangerous and have the potential to kill someone (Schug & Fradella, 2015). Fish used the beatings as a start for torturing young children, but eventually Fish raped, killed, and committed cannibalism (Blanco, 2015; Casale, 2014; Ouzman, 2008; Taylor, 2004; Twisted Minds, 2007; Zhang, 2013). Sexual masochism begins in childhood and continues to adulthood (Schug & Fradella, 2015). Fish was merely a child when he discovered he enjoyed beatings
For the most part, these images of violence, promiscuity and human degradation are explained away by psychologists, mythologists, sociologists, philosophers, and non-fundamentalist theologians as symbolic manifestations of the human psyche. This is an assertion that could be supported, in no small part, by the manifestations of the human psyche we see in our own violent, erotic and chaotic dreams.
The poem, “Sex without Love” by Sharon Old’s is a unique poem with a distinctive message that you cannot help but read it over again. Old’s poem is about the narrators opinion about the act of sexual intercourse and how the narrator does not know how a human being can share such an intimate moment with someone, without loving the other individual wholeheartedly. In the poem, “Sex without Love” by Sharon Old’s images of numerous people in various activities create tension as the narrator asks, “How do they do it, the ones who make love without love?” Sharon Old’s utilizes numerous religious languages that juxtaposes real beliefs and being a sap. The poem in its entirety is unified by the failure to answer the question, “How do they do it, the ones who make love without love?”.
In the article “An Anthropological Look at Human Sexuality” the authors, Patrick Gray and Linda Wolfe speak about how societies look at human sexuality. The core concept of anthology is the idea of culture, the systems of attitudes, beliefs, and behaviors people acquire as a member of society. The authors give an in depth analysis on how human sexuality is looked at in all different situations.
What is Vatsyayana’s targeted demographic of readers when he wrote the Kama Sutra? Was it exclusive to the leisure class of the Indian society? Or did it also include the lower class? There is evidence that suggests that the text is biased for the aristocrats, as the practices described require time and money that the peasants don’t have. The fact that Vatsyayana is likely a member of the elite class, deduced from his sophisticated knowledge of Hinduism and what a nobleman’s day is like, could be another sign that his written work is biased towards the upper class. These facts lead to the question: if the Kama Sutra is partial to the aristocrats, did Vatsyayana retain the rudimentary principles of Hinduism throughout his work so that it could also be a valuable guideline for the lower class members? As much as the Kama Sutra seems to emphasize how extravagant a nobleman’s life should be, the essence of the book deeply intertwines its ideas with the three fundamental Hindu teachings that ultimately would be beneficial to the lower class too.
All four of these articles reveal interrelated ideas regarding deviant behavior in terms of sexual acts and what are the factors that help to rationalize this behavior. Although the articles are all articulated very differently, each one contributes to significant matters in reference to sexual masochism. Sexual masochism is defined as a disorder in which individuals use sexual fantasies, urges or behaviors involving the act of being humiliated, beaten or made to suffer in any way in order to achieve sexual pleasure. The film, “50 Shades of Grey” will be discussed due to the way this movie exemplifies sexual masochism.
“Woman, what would you be like seen from the sky?” (20), Stephen Dobyns implicates through this aerial metaphor a striking sexual encounter, illustrating the theme for his poem “Roughhousing”. Indirectly, Dobyns uses multiple references to rouse the graphic nature of rough sex. With emphasis on “Rough”, the speaker provides visually appalling descriptions to eliminate a perception of deceit. Therefore, through the compound of contradicting diction, sexually severe allusions, and suggestive metaphors, Stephen Dobyns reveals perverted distractions to intensify and discredit the speaker’s attempt to conceal pseudo-sexual mutuality.
“It is the uniquely protean quality of sex as a conceptual category that allows the scholar to see in it that for which his training tells him to look: the ...
THERE’s much more to sex than the genitals, seeing someone bare or even the most common goal of sex – an orgasm. Sex experts will tell you that sex is intimacy; it is opening yourselves to spiritual mingling, exposing and exploring your sexual desires. But these are sometimes hindered by social constructions of sexual behaviour – the taboos, the myths and misinformation can sometimes make something as natural as sex very complex.
“First, they may sustain injuries to their capacities for self-assertion… Second, women who consent to undesired sex many injure their sense of self-possession… Third, when women consent to undesired and unpleasuarable sex because of their felt or actual dependency upon a partner’s affection or economic status, they injure their sense of autonomy… fourth, to the extent that these unpleasurable and undesired sexual acts are followed by contrary to fact claims that they enjoyed the whole thing—what might be called “hedonic lies”—women who engage in them do considerable damage to their sense of integrity.” (West
The Kama Sutra is a widely known work of literature; most people recognize this book for its erotic teaching of sexual positions. Although “sexual unions” are a small portion of the Kama Sutra, there are many other lessons to be learned from this doctrine in accordance to Hindu laws. This Ancient manuscript was written by a religious student and philosopher by the name of Vatsyayana; his ideas were based on old Hindu legends and lost texts that are prevalent in Indian culture. Although no one is quite certain of when Vatsyayana lived, it is said to be between fourth century BC and sixth century AD (Burton & Spellman, 1986, p.13). In 1838 a Sir Richard F. Burton translated the Kama Sutra for the Kama Sastra Society of London and Benares; this is the most well known translation and is the most commonly used (Burton & Spellman, 1986, p.50). Burton made his translation simple, but it is still difficult to apprehend the Kama Sutra with out some knowledge of the book’s organization and style as well as the common concepts of Indian and Hindu culture; by examining those first you can then appreciate the content of the Kama Sutra.
Sex has been a taboo subject for many generations in nearly every culture present in the world. Many seem to rely on the traditional idea that one should abstain from sex until marriage, while others evolved and began to exercise the idea of sexual freedom and are not held down by any certain beliefs or traditions. Leslie Bell takes an in-depth look into this complex situation by taking into account various psychoanalytical theories and first-hand experiences in order to make sense of this complicated subject. One can argue that sex becomes a much more complicated rather than a pleasurable experience for women due to the confusing standards that society has put in place, their upbringing from childhood to adulthood, and their overwhelming desire