Teaching Consent: Coverage from Tufts Graduate School of Arts and Sciences

This article is cross-posted with permission from Tufts University. Jane Carter, Communications Specialist for the Tufts Graduate School of Arts and Sciences, interviewed me and generously wrote this profile, posted here with an original illustration by Laura Dozer.

Mimi Arbeit, a recent graduate of the Applied Child Development Ph.D. program within the Eliot-Pearson Department of Child Study and Human Development, centers her work on a very specific yet complex topic: adolescent sexuality development.

"So often, development is heard as meaning 'child development,' but in fact we continue to develop as human beings throughout all of life, there is great diversity and plasticity in how we learn to be people," says Arbeit. She has taken frameworks commonly used to understand adolescent development and explores how to use them in classrooms to promote positive sexual health and development.

"Sex education [in the context of health education] is going in the direction of teaching children skills in addition to knowledge," says Arbeit. She defines skills as a coordinated set of behaviors: "emotional, social, cognitive, personal, interpersonal… the capacity to act in an organized way," which is needed in addition to understanding the basics of human anatomy and safer sex practices. In 2014, she published a paper in the journal Human Development that presents a skills-based model for promoting positive adolescent sexuality development.

While at Tufts, Arbeit engaged in applied work in the city of Boston and beyond. She served on the AIDS Advisory Panel, the sexual health education advisory board for the Massachusetts Department of Elementary and Secondary Education. She has also worked with The Fenway Institute on a project funded by the National Institute for Health called "Connect to Protect," a nation-wide effort to prevent HIV transmission among young people. "Our Boston site is focused on young black men who have sex with men, and black transgender youth," says Arbeit. She facilitated a subcommittee focused on sex education and school-based policy.

Arbeit's work in Boston, and her publication of a skills-based model for sexuality development, laid the foundation for her dissertation research, which applied that framework to preventing sexual violence and understanding sexual consent.

Part of her dissertation research included an independent study with Nancy Bauer, philosophy professor and Dean of Academic Affairs for the School of Arts and Sciences, to examine theories on sexual consent. Dean Bauer is familiar with the academic approaches to sexual topics—her recently published book, How to Do Things With Pornography (Harvard University Press, 2015), explores new feminist frameworks for philosophical methodologies.

Illustration by Laura Dozor

Understanding the philosophy behind consent, in addition to the developmental realities of the adolescent experience, was very important to Arbeit's process. In order to understand consent, Arbeit and Bauer explored the areas where consent is in use. "I call them personal transformation, institutional transformation, and political transformation," says Arbeit. "For personal transformation, we are talking about consent as a skill," or how the message of consent is taught through interactions with other people.

Institutional transformation has to do with how consent is handled within legal frameworks ranging from the American legal system to an educational institution's own policies. Arbeit says that as a result of Title IX, "educational institutions, places like Tufts, are responsible for asking themselves, what is our policy? What are our responses?"

The third transformation, political, examines the aspects of our historical and present social structures that led us to our current consent issues. "This is where we look at discussions of rape culture," says Arbeit, "histories of sexism, histories of the use of sexual violence to perpetuate other forms of violence, racism, colonialism, heterosexism, heteronormativity, the pressure to marry, the shame of virginity, the shame of losing virginity, all the different pieces of our historical and present social system that are part of why we have a rape problem."

When it comes to teaching consent skills, these three transformations help explain why it is so difficult to reach a consensus on the definition of consent, and yet, the concept is so fundamentally important to healthy relationships and promoting nonviolence. "I think it is really important to continue examining how we conceptualize sexual violence from a legal standpoint, however, I think it is also important to have high personal and institutional standards for how we interact with people and negotiate consent," says Arbeit.

Arbeit has been examining these frameworks in the field through her work at Tufts Institute for Applied Research in Youth Development led by Professor Richard Lerner. Professor Lerner, Arbeit's graduate advisor, focuses on positive youth development and character development. One of his projects is a collaboration with the United States Military Academy at West Point. As a result, Arbeit's dissertation addressed sexuality in this distinct environment.

"At West Point, they have a specific commitment to addressing sexual assault and sexual harassment, which are behaviors that we want to prevent," says Arbeit. But, she points out; they are also dedicated to developing leaders of character. For her dissertation, she takes values such as respect, humility, honor, and courage, and examines what it means to apply them to the domain of sexuality.

Building on these positive attributes is part of the mission of Lerner's lab. "In a lot of health and youth development contexts, there's a desire to prevent the negative outcomes, and I have been trained at Tufts to ask, what is going right in the lives of youth?" says Arbeit.

West Point is a great place to start when thinking about promoting skills and preventing sexual violence, but Arbeit notes that they have a more structured character model than most educational institutions. "There is a lot of opportunity for parallel work with universities that are addressing sexual violence and promoting sexuality skills for college students," says Arbeit.

Theoretical frameworks, skill sets, and models of transformation can be difficult to navigate in any context, but Arbeit notes that it all comes down to humanity. "Once you acknowledge the complexity, that's where the humanity comes in," says Arbeit. "Sexism is a system of trauma—where our humanity gets separated from us or we don't have access to our humanity. We need to do a lot of work on emotionally reconnecting to ourselves and to the people we are in relationships with and our community in order to feel our way through all of these complexities, and start developing skills to enact our values."

Mimi Arbeit spoke at the Graduate School of Arts and Sciences Doctoral Hooding Ceremony on Saturday, May 16, 2015. Her speech, "What are we ready to risk? Academia, advocacy, and activism," is available on her blog,Sex Ed Transforms.

Arbeit is now a Postdoctoral Fellow and Program Administrator at the Center for Ethics Education at Fordham University. She is working on a grant from the National Institute on Minority Health Disparities (NIMHD) on Ethics in HIV Prevention Research Involving LGBT Youth (1R01MD009561-01). Learn more >

Unconventional sex ed lessons from 50 Shades of Grey

In August, I entered the Feministing.com "So You Think You Can Blog" contest. Two blog posts were required for the first round: I submitted a revised version of my post from June on queer identity, and I wrote the post below on 50 Shades of Grey. Enjoy!

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When I read 50 Shades of Grey last week, I expected to be disappointed and dismayed. However, I was pleasantly surprised. I found the book to be quite a welcome interruption of the dominant script for sex and romance that I see in the media: boy meets girl, boy woos girl, boy gets girl to have sex with him without ever discussing sex as an activity or checking for her enthusiastic verbal consent. There are many reasons this dominant script is problematic.

I like 50 Shades of Grey because they actually talk about sex. They talk about sex before, during, and after they have sex. As a sex educator, when I sit with a group of teenagers and encourage them to talk before, during, and after sexual activity, they protest. Why? Maybe because that’s not how they see it happening in the media. Ever. So, thank you E.L. James for providing us with this opportunity to explore these all-too-unconventional sex ed lessons:

Spoiler alert: I will speak specifically about the sexual and romantic relationship between Ana and Grey as portrayed in the first book, but I will not give away any major plot details.

1. Consent. Except for that first kiss, Grey checks in with Ana before they have sex. Sometimes he does it by telling her exactly what he plans on doing. Sometimes he simply asks, “Trust me?” His words and actions clearly demonstrate that he cares whether or not he has her enthusiastic consent to be sexual with her. And when she says no, he stops.
2. Safewords. Used in kink, safewords can be helpful to all kinds of sexual partners for the maintenance of sexual consent. Grey suggests two safewords: yellow (“I’m reaching my limit”) and red (“I need you to stop now no questions asked”). By using these safewords, Ana can effectively withdraw her consent, and Grey will stop. The implementation of safewords demonstrates that consent is an ongoing process. Even if a person consents to sex at the beginning of a sexual encounter, that person ALWAYS has a right to withdraw consent at any time.
3. Toys. All kinds of sexual toys and props can be found to enhance all kinds of sexual pleasure. Check out some feminist toy stores like Good Vibrations and Babeland. While they used toys within a BDSM framework, toys can add pleasure and fun to lots of sexual scenarios.
4. Protection. They talk about preventing unwanted pregnancy, and they also talk about avoiding the transmission of sexually transmitted infections. All sexual partners should discuss these issues (when relevant). I wish that television and movies gave more of their precious screen time to modeling different ways to navigate and negotiate protection.
5. Power. I particularly appreciate that the book was originally developed as Twilight fan fiction. In Twilight, we see a man with exceptional power (for example, he’s a super-rich vampire and has lived for over a century). He falls for a clumsy, quiet teenage girl and overpowers her. In contrast, Grey is much closer in age to Ana (27 and 22, respectively) although he has similar “stalker tendencies” (as Ana dubs them) and is also extremely wealthy. Here’s the key difference: Grey knows he has these advantages over Ana. He cannot get rid of them and does not want to. But he writes up a contract, explains specifically what he wants, and asks Ana for her feedback. Then, he acknowledges that his responsibility is to attend to what she wants. He is not perfect. He does not do it perfectly. But the fact that Grey and Ana are directly negotiating power is important. Other couples with complex power dynamics may find other ways to negotiate that power and maintain a healthy relationship. The key lesson is the need to acknowledge the potential for abuse of power and to follow through with a plan regarding how to manage the power dynamics.
6. Honesty. As Grey says, “This isn’t going to work unless we are honest with each other.” And he doesn’t just say it, either. He actively prioritizes honest and open communication. He pays attention to what helps Ana be the most honest and what does not. And Ana, in turn, pushes him to be more honest with her, as well. They hold each other accountable.
7. Relationship diversity. What’s the difference between a friend, a girlfriend, and a sex slave? No, that’s not a setup for a bad joke (sounds pretty offensive, if it is). But it is a question that gets raised by this book. Sexual and romantic relationships are more diverse than we can give them credit for if we’re just trying to figure out whether someone is a girlfriend or a boyfriend or not. In this book, we get to see Grey and Ana exploring the terms of their relationship, both what it means between the two of them and what they communicate to others.
8. Emotions. Ugh, so messy. No matter what the relationship label, when two people are involved with each other sexually and/or romantically, their emotions matter. While Grey demonstrates attentiveness and responsiveness to Ana’s feelings, he falls short of consistently communicating his own feelings. Ana senses that his moods impact their interactions. If Grey could check in about his own emotional state, Ana wouldn’t be left guessing, and it could feel better and be safer for both of them.
9. Female sexual desire. Ana wants him. The substance of her desire has physical, genital, mental, and emotional components. She wants kisses. She wants touch. She wants sex. There are other people who want her, but she doesn’t want them, so she turns them down. But she wants sex with Grey, and she knows it, and she’s not afraid to show it.
10. Female sexual pleasure. I wonder how many people are reading this book and learning about their own capacity for pleasure in a new way. The explicit sex scenes include many different ways of stimulating the female body—nipples, clitoris, vagina—different ways to please her, to make her “wet” and thus more physically prepared for penetration, different ways for her to climax, to orgasm. Vivid descriptions of her inner experience while being aroused, stimulated, while climaxing. The emotions and exhaustion that flows through her after her orgasms. More, please! More popular fiction that shows different ways for females to experience different kinds of sexual pleasure. And more diverse depictions, please!

I don’t think this book shows a perfect model of sexual health, by any means. And I don’t mean to suggest as such. I could write another list of ten moments or themes I found totally problematic from a feminist perspective. However, I think it’s valuable, in this cultural moment, to start a conversation about what we can learn from this book. Ask your friend what they thought about Grey and Ana’s communication. Share with your friend how Ana’s description of sexual desire and sexual pleasure relates or fails to relate to your own experience. Ask a teenager in your life if they’ve heard of safewords before. And then go search for more novels and other media that show positive examples of sexuality and relationships, and let me know what you find!

Safe Space REMIX: Ground Rules for Dance Parties

In sex education, we use ground rules to build safe space during structured conversations. A lot of these safe space rules can be useful guidelines in everyday life, as well. In response to certain experiences from this past weekend, I’ve decided to remix these ground rules to apply to a specific situation in which groups of people come together to make themselves vulnerable: dance parties. What are some simple guidelines that we can use if we want to build a safe space in which to dance together for an evening?

Please tell me what you think, and add your own ideas to this list, in the comments.

1. Consent.

·      Check for enthusiastic consent before dancing with someone.

·      When someone says “no” to dancing with you, you say “okay, thanks.”

·      Note that consent is specific: Yes to dancing is a yes to dancing, not to anything else. You need to ask again if you want something else. And they may or may not say yes again.

2. Respect.

·      Respect other people: their bodies, their dance moves, their clothes, their choices…

·      Respect the physical space: help keep it clean, watch where you put your things, clean up after yourself…

3. Sharing space.

·      Step out of the center of the dance floor to give other people and other circles a chance to fill it.

·      Watch where you fall and flail so you don’t hurt other people.

·      Be aware of which spaces are getting too crowded, and where there is more space available.

4. Drink responsibly (or not at all).

·      Know that “I’m drunk” is no excuse for violating any of the other safe space guidelines.

·      Stop drinking before you get sloppy.

·      Or on second thought, maybe “no drinking” is another option.

5. Sex-positivity.

·      Enjoy the ways in which dancing connects you to your own body; respect the ways in which other people are enjoying their own bodies.

·      Limit (or avoid) explicitly sexual behavior, for example, dance-floor make-out sessions.

6. Confidentiality.

·      The dance floor is a communal space and is not for public display.

·      Ask for consent before taking or posting pictures.

·      Avoid gossiping about people’s dance-floor behaviors after the party is over.

7. Self-care.

·      Go where you need to be: Dance alone when it feels good; dance with a dance partner when it feels good; join a group when it feels good.

·      Ask for help when you need it.

·      Speak up if someone hurts you or makes you uncomfortable, even if you think it’s by accident.

8. Accountability.

·      Building safe space is an ongoing process; be open to feedback about your behavior.

·      Be sensitive to and aware of other people’s boundaries and comfort levels.

·      Avoid making assumptions about other people.

9. Love your DJ.

·      Show appreciation that the DJ is an artist bringing you a gift.

·      Do not touch the DJ’s equipment.

·      Make meaningful requests that you think your fellow dancers would enjoy, too.

10. Celebrate.

·      Make your body feel good; make yourself feel good.

·      Include everyone in the celebration.

·      Encourage everyone to express themselves through dance.

My hope is that these guidelines would help people create a space together in which they could all really let loose and personally get the most out of their dancing experience while also connecting with each other through the process of dancing.

These are just my ideas, and I’m just getting started. I look forward to getting your feedback and working through this draft to produce something that can really be useful in future dance party situations. Please tell me what works for you, what feels unreasonable, what seems off, what you think is missing, etc. 

Sanctifying our union: Setting the scene through an opening blessing

From even before getting engaged, I knew that my partner and I would have a blast working out our wedding ceremony. We found a fabulous friend to officiate, one who honors our feminist and humanist values while helping us understand and connect to the laws and symbols of our heritage. The three of us have each made strong contributions to this process. The one challenge we are still addressing is the opening blessing.

Ebn Leader wrote a modern version of the opening blessing to a Jewish wedding ceremony, written in the spirit of the traditional blessing: “Blessed are You, who sanctifies us with Your commandments and separates us from unethical sexual behavior, permitting each of these partners to the other by means of the wedding canopy and the betrothal.”

Before I critique the blessing, let me explain two needs addressed by opening with this blessing: it states the function of the betrothal process that is about to occur, and it states that sexual behavior is a defining element of the relationship currently under discussion. While I like that the blessing incorporates these two aspects, I find the actual messages that end up getting sent to be quite problematic.

I very much like the idea of opening the wedding ceremony by setting the scene, or, in spiritual words, setting an intention for what is about to occur. Before going right ahead with what everyone already expects to happen, let’s take a moment to reflect on the act and to invite those present to join us in sanctifying the process, in making it joyous, positive, healthy, spiritual, meaningful. Why are we having a religious ceremony? What is the purpose of all these symbols and rituals? For me, the answer is not that we are doing these things so that God can sanction our life together. A re-worded opening blessing could appropriately set an intention, or introduce a mindset, that can prepare us as loving partners and our friends and family with us to take in the rest of the ceremony.

And on to my second point: I value discussion of sex and sexuality. A colleague of mine actually pointed out that there is no other place in the wedding ceremony in which sexuality is mentioned, so for those of us who think that frank discussion of sex and sexuality can be healthy and positive, there is an inclination to embrace it here, in this opening blessing. However:

In no way do I want to imply that getting married sanctions sexual behavior between two people or that a healthy life partnership must be sexual.

Let me repeat: I am not getting married in order to make myself an honest woman, and I do not want to erase the fact that people who do not want to have sex together may still choose to get married.

I do not want a blessing that implies that getting married renders acceptable, on the one hand, or requires, on the other hand, that my partner and I have sex.

That said, I do value making distinctions between ethical sexual behavior and unethical sexual behavior, and I do think that ethical sexual behavior is a healthy and beautiful thing worth celebrating, a thing I might even consider holy. Furthermore, my partner and I do value each other sexually and value the sexual aspects of our union. And I think it would be pretty cool if we could express our valuing intimacy and pleasure and passion through an opening blessing. We still need to work on getting the wording just right, and recognize the problematic history that has resulted in this modern blessing with these words and implications.

My first Giant Academic Conference: The Society for Research on Child Development

This post is my attempt to summarize some of my recent thoughts on directions for research with the potential to transform the way we design and implement sex education. I just got back from spending three days in Montreal with lots and lots of developmental scientists. At the conference, I found many sessions that could help me think about—and connect with others who are thinking about—adolescent sexual health and its role in normative, positive development.

Among variables that help us measure adolescent sexual development, age at first sex gets a lot of attention. One aspect of this discussion is whether or not “onset” of sexual activity in middle adolescence can be healthy as opposed to inherently risky. The average age of first sex in the United States is 17, so that means many teens have had sex before age 17, too. Discussing this question in one session gave rise to a magnificent group insight: What if we look at the content of adolescents’ sexual experiences, the meaning they make of sex and the thoughts and feelings they have before and after sex, instead of judging them for engaging in a behavior that can have such a myriad of situation-dependent positive, negative, and neutral consequences?

So the next question is, as researchers, how do we do that? Here are some ideas I had while in Montreal:

1. We need to start asking about the nature of consent in adolescent sexual experiences. I saw many interesting studies that gathered detailed information from college students about their sexual activity and other factors such as body image and sexual satisfaction, for example. However, I did not see any studies that asked college students whether of not the sex they had was consensual—whether they had wanted it, or whether they felt pressured. I want to know.

2.  We need to study sexual activity as if it takes place between two people, as if two people are doing it together. I saw some great research on sexual behavior, and some great research on romantic relationships, but not a whole lot of attention paid to the fact that much sexual behavior takes place in the context of a romantic (or sexual) relationship. Not necessarily a committed, long-term relationship, but some kind of interpersonal dynamic. And that dynamic—the emotional and social content of the interaction between those individuals—is an important part of the immediate context that can directly influence the healthfulness and hurtfulness of sexual activity.

3. We need to study the effects of gender roles and gender socialization on adolescents’ sexual identities and behaviors in more and more complex and nuanced ways. I went to sessions on the sexualization of girls, and I went to sessions on masculinity, and I went to sessions on racial socialization. All the sessions address intertwining themes, but most of the research presented missed some very important points: mainly, what the other researchers were discovering. Extensive collaboration can allow us to study the effects of the systems of power and privilege that structure today’s society. We will need to reach outside of the field of sexuality and sexual health in order to return to these issues with a new perspective and a transformed vision for change.

What else do you think sexual health researchers need to consider? What questions would you like to pose regarding the developmental course of adolescent sexuality?

All Dressed Up and Nowhere Safe to Party

Dear Eve,

I know what you mean. I know, and it breaks my heart. I know because I once studied, slept and partied on a college campus, and I know because I have read about other college campuses. I know that college can be a time of extreme empowerment and extreme disempowerment.

I know because this morning I got an email from my university with news that a sexual assault taking place in a fraternity house was reported this weekend.

The Golf Pros/ Tennis Hos party theme is clearly sexist and objectifying of women. However, when the fraternity advertises a party by saying, “Everyone makes mistakes, but not all mistakes are bad,” that is evidence of rape culture. That is part of a culture in which unwanted sex is actively expected of girls and then dismissed as a “mistake” and promoted as “good.”

I know that evidence of rape culture is ubiquitous on college campuses.

What I don’t know is how, why, and what can we do about it?

I apologize for my silence since you posted on my blog one month ago. Your post upset me and moved me from the moment I read it, and I have thought about you and your words regularly since then. i am sorry that I have been silent. We cannot be silent.

How did you feel when you saw the advertisement for that party? What do you think went through the minds of girls who had friends in that fraternity, who were looking forward to that party, who talked for hours with their friends about what tennis ho outfits they could wear, but who noticed their friends made no comments about whether or not mistakes would be made that night, and what makes a mistake good or bad, and how to choose for yourself what mistakes to make.

It’s hard to be a woman on a college campus these days. It’s hard to find sexual agency and to feel safe. I don’t feel we are safe when I see those posters. I don’t feel safe, and I don’t feel that any woman who attends that party is safe. At the same time, that doesn’t mean that woman should not attend those parties. Because we should dance and drink with the best of them, and make great friends and great memories. But we should be able to go to parties and still have our bodies and decisions respected…

we should, but that is not yet the case for most women at most parties.  

Eve- what can I do for you and your friends? What can the health services staff and the women's center staff and other people on campus who want to help you feel safe and help you access empowerment--what can they do for you? What can I do for the girls at fraternity parties at my own university, to help them?

Furthermore, what can we say to the frat boys who made those posters and hosted that party?

Thank you, Eve, for sharing. I encourage you to share more.

Yours,

Mimi

Agency, Objectivity, and a Vision of Sexual Justice: Part Two, on Hookups

How do we define risky or inappropriate behavior? I think that sometimes we cast these categories too broadly. To explore this question, I will return to the issue of hooking up that I previously addressed through my comments on the work of Shannon Boodram and Nancy Bauer.

In responding to the chapter in Boodram’s book about “Hookups that Fell Down,” I expressed my feeling that many of the experiences described in this chapter include evidence that suggests they were sexual assaults, not simply bad hookups. Although I could defend this statement further using the examples in the book, I've actually chosen not to explicate these stories on my blog at this point because it is not my desire to place labels on someone else's experience.

More specifically, I'd like to refer to the disagreement as an example of what I see as the need to be more specific about the boundary of the categories that we're using to discuss sexuality. The title of the chapter blurs the line between hookups and assaults, including many assaults under the category of a bad hookup. I think this is dangerous because it fails to recognize the role of human agency in our sexuality. Having a sexual experience that “falls down,” or that one later regrets, necessitates having made a choice initially to engage in sexual activity. On the other hand, when a person is pushed, pressured, tricked, or otherwise made to engage in un-consensual sexual activity, that is sexual assault.

In Bauer’s work, I find the opposite tension. She critiqued all hookups as objectifying and violent—no hookup, it seems, could then be entered out of one’s own agency. I fear that clumping all hookups together as inherently unhealthy and inevitably unhappy experiences makes it so much harder to differentiate between hookups and sexual assaults. Furthermore, if we state ahead of time that all hookups are objectifying, then we are laying the groundwork for victim-blaming when someone does in fact experience sexual violence during the course of pursuing a hookup.

Unhealthy, unhappy and nonconsensual after all too often come hand-in-hand. Furthermore, we justify blaming the victim by lowering expectations below the line of respectable, consensual treatment.

Assault, objectification and manipulation come in all shapes and sizes. What we label every hookups as negative, and when we dismiss nonconsensual hookups as normative, we blur our vision and sacrifice our ability to identify violence, on the one hand, and strive for consensual pleasure, on the other.

Maybe no two people on earth have ever successfully had a healthy, positive, safe hookup together that both of them still, to this day, remember with a joyful smile. Maybe such a hookup has never happened. I think it has happened and does happen, but even if it has not, we need to believe it to be possible. We need to believe in this high standard because without this high standard, we blind ourselves. If we set this high standard, we broaden the spectrum on which we can understand hookups and we increase the number of ways in which we can describe hookups, acknowledging them to have either been amazing, pleasing, fun, sweet, mediocre, a bummer, a regret, inappropriate, not consensual, traumatizing, violent . . .

I want a way to talk about different hookup experiences not just in terms of the stereotypes we've used so far, but in terms of a vast range of real experiences and a fabulous image of safe, consensual joy. I’m frustrated by what feels to me like a lack of differentiation and a turning away from the challenge of enthusiastic consent.

Agency, Objectivity, and a Vision of Sexual Justice: Part One

Let’s “sketch a vision of a just world seductive enough to compete with the allures of the present one.”

These are the words with which Nancy Bauer ended her recent New York Times piece, “Lady Power.”

I agree; this is our call: To promote a sex positive culture, a place in which everyone's integrity and agency and sexuality are validated and celebrated in consensual, pleasurable and diverse ways. This vision of justice sure has seduced me! Has it got you yet?

I found many gems in Bauer’s piece, and I also disagreed with some aspects. She discusses Lady Gaga, college hookups, and Simone de Beauvoir -- all fascinating, if not controversial, topics. Some highlights:

• Lady Gaga uses her position as a sexualized female pop star to critique feminine sexuality and celebrity. Bauer asks, where is the line between self empowerment and self objectification?

•Bauer uses the same question to analyze an infamous college-campus phenomenon: For women, is hooking up an act of wielding power or a naïve giving-in to self objectification? Numerous bloggers have written extensively on this topic. I certainly have opinions of my own -- and I'd love to hear yours, too.

• I do take issue with some ways in which Bauer critiques hooking up. First of all, she contrasts Lady Gaga with “real young women” who “feel torn” after a hookup. Is Lady Gaga not real? Not torn? If I'm not torn, am I not real? How do I get to be real? I’m concerned that this tone erases the complexity of the story. Some college women hook up and do not express feeling torn. Where are their voices?

• The philosophy that Bauer brings in towards the end of her piece sheds light on the impact of gender socialization. We experience tension between ourselves as subjects and ourselves as objects. To cheaply resolve this tension, men get to be subjects and women objects, particularly when it comes to sex. However, Beauvoir “thought that truly successful erotic encounters positively demand that we be ‘in-itself-for-itself,’ with one another, mutually recognizing ourselves and our partners as both subjects and objects.” So, “successful” sex requires that we surpass gender stereotypes.

As I said at the beginning of this post, I'm all for promoting sex in which everyone involved can claim both subjectivity and objectivity. But where does that leave hooking up? Can a one night hookup be mutually positive and affirming? Can an objectifying hookup also be empowering? I need room for individual agency in my vision of sexual justice. But I also need for objectification to be recognized and named. What do you think? What do you need?

I’m eager for your responses to Bauer’s words and mine, and I will write more myself on this topic soon.

Let's Call It What It Is

I'm in the middle of reading LAID by Shannon T. Boodram -- fabulous project, by the way, in which teenage and young adult contributors relate stories of their specific sexual encounters. The stories are divided into chapters based on theme, and they each start with an introduction and end with FAQs and a self survey. It's a great read -- and designed to work pretty well as a sex ed text!

I want to respond to the first chapter: Hookups That Fell Down. What do you think it would mean for hookup to fall down? I thought maybe it meant that hookups are hard to negotiate and often end in confusion, hurt, and conflict.

Actually, the so-called hookups described in each story were full of confusion and hurt from the start. The thoughts and actions described in each tale demonstrate an apparent lack of consent. I didn't really want to... I said let's slow down... I figured I might as well go along with it... followed up by lots of bad feelings and other negative results.

In my line of work, we don't just call that a hookup. That is potentially rape and sexual assault.

However, I don't want to label other people's experiences. It wouldn't help the writers of these stories to feel pressured to identify as rape survivors. But if the point of the book is to educate others, which it is, then the author has a responsibility to educate accurately.

When someone tries to hookup with you without your explicit and enthusiastic consent, that's not okay.

A post for another day: in order to keep hookups from falling down this badly, we need to teach and promote better communication skills, clearly.

Blogging for International Women's Day

Judith Butler wrote about the imperative to recognize all bodies as human. Today, for International Women's Day and as a new installment of my body positive series, I write about the need to recognize all bodies as deserving.

What does "equal rights for all" mean to you? To me, having equal rights means deserving. To have a right to something means to deserve it without having to prove yourself or earn it or live up to some set standard.

Among other things, all people deserve pleasure. During the body positive challenge, I have discovered how important it is to find healthy ways to act on my body's desire for pleasure. But I'm not always able to perceive myself as deserving of such pleasure, and neither are many people I know.

Often we use pleasure as a reward for children. As a teacher, I know it's useful, and I'm guilty of this trap myself. Students earn candy, extra snacks, a party, or a chance to listen to music. We teach children that pleasure is a reward for hard work and success.

The media continues this lesson when it comes to gender or sexual dynamics. Men deserve pleasure if they’re rich, if they're assertive, if they're convincing. Women, well, women rarely deserve pleasure, but at the very least she must be thin and buxom if she wants a chance.

Equal rights for all means we all deserve pleasure, no matter how much money, weight, or homework we may have. The pursuit of equal rights for all means that we must empower each other to pursue pleasure. We must validate desire as important and informative. We must want and seek more, together.

To conclude, I return to my students -- to adolescents. Instead of teaching them that pleasure is a reward doled out by others, how about teaching that pleasure is something they deserve to ask for?

Learning and teaching sexuality education has helped me connect to myself as a person among all people deserving of equal rights. Furthermore, I see sexuality education as a potential site for teaching adolescents to exercise agency -- to identify how they feel and what they want, and to communicate their desires effectively. Such education includes learning to ask explicitly for consent and understanding that yes means yes and is just as valid a response as no, which means no.

In order to counter the ways in which the psychology of sexism and patriarchy prevent us from feeling deserving and accessing or equal rights, we need to turn to conversation and education amongst ourselves, with our neighbors, and especially with teenagers. Let’s empower the next generation to get theirs.

Week Three: Listening to Desire

Sunday: finally got a full night’s sleep
Monday: bought lots of fresh fruit and vegetables
Tuesday: grazed all day; ate what I felt I needed, when I needed it
Wednesday: wrote an email describing my body image and feelings
Thursday: enjoyed my favorite meal at my favorite restaurant
Friday: packed for a weekend away without packing any makeup
Saturday: ate dinner earlier than everyone else because I was hungry

Desire. How often do we actually get to listen to our bodies, giving ourselves and what we want right when we want it? And, when it comes to food, how often do we actually believe that listening to desire is the right way to eat? I spent a lot of this week trying to attend to my bodily desires -- for rest, movement, warmth, protein, salts, vegetables, etc. and it felt good.

I teach the same methods of self-awareness in terms of sexuality: Listen to yourself, sort through your influences, identify your desires, and then ask for what you want. Having confidence in sexual desire is the basis of consensual sexual activity. Self-awareness -- the ability to pause, reflect, and be true to oneself -- is key both sexual consent and what we might think of as nutritional consent.

But in my experience, self-awareness plays a much different role with my nutritional choices than with my sexual choices. My schedule consistently gets in the way of my following my own physical desires. Either I can’t take a nap because it's time to leave for work, or I don't want to eat because I have dinner plans in an hour. The way that we commit and schedule ourselves physically complicates the process of listening to our desires.

Maybe that's why I feel better on the weekends, particularly when I haven't committed to meals at certain hours. Seems more natural to feed myself when I feel it's time. But I like being social, in fact I love it and need it and thrive from it. So how can I reconcile what my body is telling me with what my calendar is telling me?

Desire, Desire, Desire

I would've benefited from learning about enthusiastic consent in high school. I wish I'd known why to say no every time that I didn't actually really, really, really want it.

But what makes a person enthusiastic? Desire. And what is that desire for? Pleasure. I think that these concepts are essential to transformative sex ed. They are essential to the process of countering rape culture and the epidemic of sexual violence. Recently, I've become more able to articulate these convictions thanks to the new anthology Yes Means Yes: Visions of Female Sexual Power and A World Without Rape

Once we encourage each other to get in touch with our personal desires for specific pleasures, we can begin planning to fulfill our desires. That’s agency -- being our own advocates.

I'm just beginning to get a sense for how extremely empowering these concepts are in my life and the lives of my friends. I want to figure out how to teach them to my students to empower them, also.

I started the 8th grade unit on sexual violence prevention by defining pressure as trying to get someone else to do something without considering whether the other person actually wants to do it or not. Pressure takes away the other person’s ability to consent by erasing the importance of desire. During the teen dating classes, I've expanded the concept of pressure to the concept of control, which is any use of power to make another person think, feel or act a certain way. Again, control violates the importance of the other person's desire.

Next, I will tackle directly of the issue of rape and sexual assault. I hope the themes that I've developed through the preceding lessons at least somewhat prepare my students for what's about to ensue.