Tag Archives: marriage

Takeaways from conservative Christian sex manuals

[cw: sex-normativity, misogyny, rape culture]

It is through sexual union that people feel closest to Christ. Not only does God reveal himself in sexual love, but, as one book poetically argues, the only way mortals can find Christ is in the marital act, which is the holiest of acts. In this sense, the marital union is seen as a profound prayer, as “no human activity gives more glory to man’s creator than the act by which man is permitted to share in creation.” […]

Husbands and wives are obligated to honor each other’s sexual needs for “it is God’s will that married people enjoy sexual relations.” Abstinence from sex is allowed only under specific conditions, by mutual agreement, and temporarily. […]

The two principal types of sexual maladjustment cited in the manuals are frigidity on the part of the wife and premature ejaculation on the part of the husband. According to one book, “sexual frigidity is without doubt the greatest sexual problem threatening contemporary marriages. It is not an exaggeration to say that the majority of modern wives are, in some degree, frigid!” These authors are pessimistic regarding the transformation of cold into passionate wives. “There are frigid women, many of them, and the most skilled lovers would be powerless to ‘cure’ them.”

Lionel S. Lewis and Dennis D. Brissett, “Sex as God’s Work”

Nothing to say here that I haven’t said already.

Thanks again to Kristiny for the link.

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more Lehr quotes

[cw: heterosexism, misogyny, racism, classism]

“We can consider further the importance of sexual exclusivity within marriage and the impact of inclusion into the marriage contract by exploring the regulation of marriage through the requirement of consummation, which guarantees that the family is a sexual family.  Richard Collier (1995) provides a detailed analysis of the construction of appropriate sexuality and masculine identity in British law through legal cases contesting the consummation of particular marriages. In these cases, the courts decide what counts as meaningful enough sexual interaction within a marriage so that the marriage should continue… the courts can void those contracts where they — generally in conversation with ‘experts’ such as medical professionals — determine that appropriate sexuality has not taken place.”

–Valerie Lehr, Queer Family Values, p. 28-29

“…In fact, the social privileging of heterosexual monogamy was part of an early twentieth-century attempt to control and civilize European immigrants, and to control and encourage white middle-class women to reproduce.  It was a social norm heavily connected to the middle-class desire to encourage the development of private family life, a life away from the public space of the street.  By forming such isolated family units, men would be influenced by the pro-social desires and needs of their wives; workers would be more hesitant to strike, both because they would be less connected to one another and because they would feel greater responsibility to their wives and children; ideal consumer units would be created; and parents would be able to support their increasingly costly children…  Within this patriarchal construction, women were accorded rights by the state and benefits from the state not as individual, but as mothers and as caretakers of others.”

–p.57

“…Equally important, [creating and maintaining relationships and that embodied romantic and sexual desire] provided a rationale for addressing what had become a serious social concern — an increased number of educated, middle-class women who were choosing not to marry and not to give birth.

In the period immediately prior to the consolidation of the companionate marriage as ‘normal,’ women chose in extraordinary large numbers to forgo marriage and childbearing… The circumstances that gave rise to an ideology that defined single women and men increasingly as ‘sick’ and dangerous are instructive for us today because they reveal the complex ways by which gender, sexuality, race, class norms, and privilege were woven together through the creation of norms of family.”

–p.60-61

“While white middle-class women were giving birth to fewer children in the late 1800s, large numbers of immigrants continued to enter the country and rates of reproduction were higher among immigrants, blacks, and the native working class than for the white middle class.  Spreading the middle-class value of sexual restraint to the working class was one answer to growing fears of ‘race suicide.’ This would only be effective, however, if combined with increasing pressure on white middle-class women to marry and give birth to more children.  President Theodore Roosevelt expressed these desires: ‘By 1906 [Roosevelt] blatantly equated the falling birth rate among native born whites with the impending threat of ‘race suicide.’  In his State of the Union message that year Roosevelt admonished the well-born white women who engaged in “willful sterility” — the one sin for which the penalty is national death, race suicide’ (Davis 1981, 209).”

–p.61

“The development of hegemonic family centered around companionate heterosexual relationships and had a particularly devastating effect on women who often did not have the economic resources to choose not to marry.  The attack used against women who were choosing to not marry was that they were too androgynous — that is, not accepting of their proper place as women.”

–p.61-62

…Does this remind you of anything?


so I bought some new books…

Group reproduction – both biological and social – is fundamental to nationalist practice, process, and politics.  While virtually all feminist treatments of nationalism recognize this fact, they typically take for granted that group reproduction is heterosexist.  I refer here to the assumption – institutionalized in state-based orders through legal and ideological codifications and naturalized by reference to the binary of male-female sex difference – that heterosexuality is the only “normal” mode of sexual identity, sexual practice, and social relations.  Heterosexism presupposes a binary coding of polarized and hierarchical male/masculine and female/feminine identities (ostensibly based on a dichotomy of biophysical features) and denies all but heterosexual coupling as the basis of sexual intimacy, family life, and group reproduction.  And heterosexism is key to nationalism because today’s state-centric nationalisms (the focus of this chapter) not only engage in sexist practices that are now well documented by feminists, but also take for granted  heterosexist sex/gender identities and forms of group reproduction that underpin sexism but which are not typically interrogated even in feminist critiques.

[…] Heterosexism as sex/affect involves the normalization of exclusively heterosexual desire, intimacy, and family life.  Historically, this normalization is inextricable from the state’s interest in regulating sexual reproduction, undertaken primarily through controlling women’s bodies, policing sexual activities, and instituting the heteropatriarchal family/household as the basic socio-economic unit.  This normalization entails constructions of gender identity and hegemonic masculinity as heterosexual, with corollary interests in women’s bodies as objects of (male) sexual gratification and the means of ensuring group continuity.

–V. Spike Peterson, “Sexing political identities/nationalism as heterosexism,” Women, States, and Nationalism, p. 59-60

 

To display the falsity of the “natural” nuclear family, Michelle Barrett explored the many different forms that family takes in human societies by examining anthropoligical and historical works.  “At an ideological level,” she wrote, “the bourgeoisie has certainly secured a hegemonic definition of family life: as ‘naturally’ based on close kinship, as properly organized through a male breadwinner with financially dependent wife and children, and as a haven of privacy beyond the realm of commerce and industry.”  If we reject the ideological assertion that the state is merely protecting natural relationships, then we need to ask whose interests the family-household system embedded in twentieth-century American liberalism serves…

[…] The ability to create a privatized household depends on financial resources that are unavailable to many, particularly families that do not have a white, male wage-earner… Those who cannot satisfy the material prerequisites of family life do not create the same kind of privatized units as those of the more economically privileged…

[…] Although the contractually agreed-to marriages of today may seem like a significant advance over the pre-arranged, clearly economic arrangements made for many men and women in the past, this understanding presupposes that monogamous, dyadic sexual relationships should have higher status and receive greater benefits than other forms of relationships.  This superiority is asserted often through a variety of disciplinary mechanisms, including mental health experts, the media, schools, religious institutions, and the law.  In this sense, marriage itself can — and should — be understood as a disciplinary system…

–Valerie Lehr, Queer Family Values, p. 19, 20, 23


AA: Open Marriage Agreements

Earlier today, I got this email from James:

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AA: on “ending up alone”

The copilot sent:

Can you please write a post about “ending up alone?” That is all.

Well, I can try.

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No Sex *After* Marriage?

This is one of those more personal posts, just as a heads up.

So, a long time back, anagnori got an ask from captainheartless about the resemblance between asexual discourse and Western philosophy, and anagnori ended his reply on this note:

Now, I don’t mind secular humanism at all, but I do wish people would recognize it as an ideology in its own right instead of taking it for granted as “common sense” or “just being a good person.” And I want to hear more about how religious aces think of their asexuality. I’d start a discussion myself, but I’d be worried about sounding like a preacher or proselytizer.

Clearly, this was meant like a Bat-Signal in the sky for me, since I’m a religious ace who’s much less worried than average about sounding like a preacher or a proselytizer.

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