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Dirty Little Secrets - Kerry Cohen [71]

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for talking, and for full consent from both parties. And, let’s face it, the likelihood of a girl having an orgasm via outercourse is much better than during intercourse. Boys benefit too. Boys receive plenty of cultural pressure to have as much sex as they can, even when they aren’t ready to do so emotionally, so outercourse is a more gentle introduction into the world of sexual feelings and intimacy. In case I need to clarify, I believe it makes sense to include outercourse in sex education.


3. Talk about Masturbation

It also makes sense to include masturbation in a sex-education curriculum as a healthy, satisfying way to fulfill sexual desire, especially since a greater proportion of girls between fourteen and seventeen years old report solo masturbation than any other sexual activity. Adolescents have sexual desire. More so, they are in the process of learning about their sexual desire. What better way for adolescents to learn than to explore on their own? Likewise, what better way to help them explore their sexual desire without putting themselves at risk for STDs, pregnancy, and all the emotional ramifications of sex with other people? I’m not the surgeon general and won’t get asked to resign for saying so. But conservatives would be outraged. Why? Because they are stuck in the old, rigid ways of thinking about teenagers—particularly teenage girls—and of believing that any teenage sex is inexplicably, unfoundedly immoral. They are determined to hold on to their beloved abstinence education, which has done not one thing for the state of sexual behavior in our culture, except encourage extremely detrimental shame.


4. Talk about Emotions

In our cultural landscape, sex and sexual feelings are too often removed from emotions, and yet for most people, they are intricately entwined. When we don’t talk about the ways teenagers might feel about having sex or sexual activity, we ignore an essential part of sex education, one that can make all the difference when kids decide to engage in those activities. They need to examine their expectations about sexual activity—what they hope for when they engage in this way. Such a discussion also provides space for teens to discuss how peers and their parents receive their behaviors and whether they are prepared for the repercussions of various sexual acts.

FIGHTING THE WAVES

We live in a culture in which the determinations of who a girl must be are like tidal waves crashing, one after another. Try to recover from one, thinness, and another wave, breast size, comes quickly after to knock you down once more. When parents ask me how to fight the waves, I tell them they can’t. But they can do a few things to move the odds a little more in their daughters’ favor.

If girls can believe that their bodies and minds exist for something other than boys’ gazes and preoccupation, they might have a chance. Maybe they will become interested in sports, art, theater, history, math, writing, singing, guitar—anything, really, other than boys.

A girl’s sexual self is tightly tied to a girl’s body image. We know, for instance, that overweight girls are more likely to be sexually active than those who are not overweight.6 Most marketing for teen girls focuses on what they look like and whether boys will like them. They must be thin, Caucasian or with Caucasian features, and flawless. Nothing else will do. Girls’ bodies are so commoditized that it is extremely difficult for a girl to understand her body as fine just the way it is. When girls look in the mirror, it is not really to see themselves but to assess themselves, and inevitably to decide that what they see is not good enough. Girls are continual victims of themselves. For being so self-conscious, their lack of awareness about this is disturbing.

Lauren Greenfield captures this in her collection of photographs titled Girl Culture.7 In most every photo a girl is on stage in some way. She is being looked at—not seen, but assessed, evaluated. Many of the photos include mirrors inside which the girls examine themselves. As Joan Jacobs Brumberg,

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