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Sex Journal
Sex Journal
From whom (or from where) did you acquire most of your information about sex (e.g., from parents, from friends, from teachers, from the media)? How in depth do you feel your education has gone? As we will discuss, many Christian beliefs have stressed that the only legitimate reason to engage in sexual intercourse was for procreation. How do YOU feel about engaging in sex for pleasure? Have you or do you ever feel guilty, despite your beliefs? Explain. How do you feel about sex as a subject for scientific study? Do you feel sex is a topic that should be discussed in school? Explain At what age should discussions of sex begin? Why did you pick that age and what should be taught then? What are the best and worst sexual choices you have made? What factors convinced you to make them? How has society (e.g. parents, school, religion, the media, social media) shaped your attitudes about women, femininity, and female sexuality? How has society (e.g. parents, school, religion, the media, social media) shaped your attitudes about men, masculinity, and male sexuality? What effect has the sexual content in the media and social media had on your attitudes about physical attractiveness? Masculinity? Femininity? What effect has the sexual content in magazines and social media had on your attitudes about what is sexually normal? How does what you see in (on TV, in magazines, social media,etc) make you feel about your own sexuality? Do you use sexual slang terms to refer to your genitalia (i.e. wee-wee, coochie, little-boys no-no zone)? Why? Do you use sexual slang terms when you are upset? Why? Would you or do you feel uncomfortable using the correct terminology when referring to these body parts (e.g. penis and vagina)? Why or why not? What body parts of others do you find to be most sexually arousing? Why? Do you think this is a learned response, or is it biologically determined? What are hormones? What do they do? (do not look this up⦠tell me what you think they are right now) How was menstruation first described to you: as something positive (e.g., “becoming a woman”), as just a fact of life, or as something negative? What effect do you think these early experiences have had on your present attitudes about menstruation? (yes, men, you can answer this too) Are you able to talk about menstruation in your family? Why or why not? Answer 1 or 2 Men: Could you go into a store and buy some sanitary napkins or tampons for your girlfriend or wife without embarrassment or anxiety? If not, why not? OR Women: Could you ask your boyfriend or husband to go buy you sanitary napkins or tampons without embarrassment or anxiety? If not, why not? For those of you having male-female or female-female sexual relations, do you have intercourse with your partner during menstruation? If you are not sexually active, would you consider this? Why or why not? Should a girl’s menarche (first menstruation) and a boy’s first emission (nocturnal or otherwise) be celebrated? Should Hallmark start making, “Congrats on Becoming a Man/Woman” cards?
Sample Solution
mprisonment, fines, and so Sex Journal metimes death. These laws barred Catholics from owning land, voting, holding public office, practicing religion, and education and were sporadically enforced throughout the 17th and 18th centuries. However, by 1832, the laws were completely nullified through the 1926 Roman Catholic Relief Act, the Relief Act of 1791, Catholic Emancipation Act of 1829, and the Roman Catholic Charities Act of 1832. [4] Between the 17th and 18th centuries, Ireland had been part of wars and battles heightened by religious Sex Journal division and discrimination. Both the Catholics and Protestants, on opposing sides, claimed religious motives which led to many sectarian massacres, causing the creation of sectarian politics which has do Sex Journal minated parts of Ireland ever since. The history of religious wars and inequalities led to sectarianism in the general population, though Armagh was an exception as the population was evenly divided between the Catholics, Anglicans, and Presbyterians. The Penal Laws continued to cause tension throughout Ireland, leading to volunteer companies recruiting and arming Irish Catholics to help with the cause. In the mid-to-late 1780âs, Protestant and Loyalist forces began raiding Catholic homes â unarming, stealing, and on many occasions, killing them. Dunmurry, Co. Antrim witnessed a bloody raid which took place at âThe Diamond.â Soon thereafter, the principal Unionist organization of Northern Ireland, the Orange Order, was formed. [5] The Irish upper class, including landlords and aristocrats, and the British government collaborated in the promotion of sectarianism across Ireland. The Irish Catholics had no rights and were alienated by the upper class â over 6,000 absentee landlords living outside of Ireland owned over seven million acres of Irish land, making it increasingly difficult for Catholics to survive. Since they were unable to own land, many experienced famines throughout the 18th century, the first of which in 1740 killed 400,000 Irish Catholics. [6] A landlord in Ireland can scarcely invent an order which a servant, labourer, or cottier dares to refuse to execute⦠Disrespect, or anything tending towards sauciness he may punish with his cane or his horsewhip with the most perfect security. A poor man would have his bones broken if he offered to lift a hand in his own defence. Landlords of consequence have assured me that many of their cottiers would think themselves honoured by having their wives and daughters sent to the bed of their master â a mark of slavery which proves the oppression under which such people must live.[7] Thomas Paineâs The Rights of Man, released in May of 1791, saw over 20,000 copies printed and sold for digest in Ireland alone. The enthusiasm for the French Revolution by the Sex Journal Irish people sparked interest in the book, shedding light on British Parliament. A few months following the start of the French Revolution, the Belfast Volunteer company celebrated the second anniversar Sex Journal y of the fall of the Bastille. At this celebration, a new society was announced. Theobald Wolfe Tone, an Irish-Protestant revolutionary figure had been asked to remark on the resolutions for the society â The Society of United Irishmen. [8] The foundation of the societies in both Belfast and Dublin occurred in October and November of 1791. The organization initially demanded democratic reforms, including Catholic emancipation, and continued to fight for the rights of all Irish men and women. In response to pressure placed on the British government, some reforms were granted. However, this period of reform ceased in 1793 once war with France broke out in the French Revolution. The Society of United Irishmenâs path to revolutionary separatism was completed when Sex Journal Wolfe Tone and Henry Joy McCracken, a founding member of the society, met at Cave Hill in 1795, taking an oath and ultimately launching the Rebellion of 1798. The two revolutionists hoped that with the French supportin>
mprisonment, fines, and sometimes death. These laws barred Catholics from owning land, voting, holding public office, practicing religion, and education and were sporadically enforced throughout the 17th and 18th centuries. However, by 1832, th Sex Journal e laws were completely nullified through the 1926 Roman Catholic Relief Act, the Relief Act of 1791, Catholic Emancipation Act of 1829, and the Roman Catholic Charities Act of 1832. [4] Between the 17th and 18th centuries, Ireland had been part of wars and battles heightened by religious division and discrimination. Both the Catholics and Protestants, on opposing sides, claimed religious motives which led to many sectarian massacres, causing the creation of sectarian politics which has dominated parts of Ireland ever since. The history of religious wars and inequalities led to sectarianism in the general population, though Armagh was an exception as the population was evenly divided between the Catholics, Anglicans, and Presbyterians. The Penal Laws continued to cause tension thro Sex Journal ughout Ireland, leading to volunteer companies recruiting and arming Irish Catholics to help with the cause. In the mid-to-late 1780âs, Protestant and Loyalist forces began raiding Catholic homes â unarming, stealing, and on many occasions, killing them. Dunmurry, Co. Antrim witnessed a bloody raid which took place at âThe Diamond.â Soon thereafter, the principal Unionist organization of Northern Ireland, the Orange Order, Sex Journal was formed. [5] The Irish upper class, including landlords and aristocrats, and the British government collaborated in the promotion of sectarianism across Ireland. The Irish Catholics had no rights and were alienated by the upper class â over 6,000 absentee landlords living outside of Ireland owned over seven million acres of Irish land, making it increasingly difficult for Catholics to survive. Since they were unable to own land, many experienced famines throughout the 18th century, the first of which in 1740 killed 400,000 Irish Catholics. [6] A landlord in Ireland can scarcely invent an order which a servant, labourer, or cottier dares to refuse to execute⦠Disrespect, or anything tending towards sauciness he may punish with his cane or his horsewhip with the most perfect security. A poor man would have his bones broken if he offered to lift a hand i Sex Journal n his own defence. Landlords of consequence have assured me that many of their cottiers would think themselves honoured by having their wives and daughters sent to the bed of their master â a mark of slavery which proves the oppression under which such people must live.[7] Thomas Paineâs The Rights of Man, released in May of 1791, saw over 20,000 copies printed and sold for digest in Ireland alone. The enthusiasm for the French Revolution by the Irish people sparked interest in the book, shedding light on British Parliament. A few months following the start of the French Revolution, the Belfast Volunteer company celebrated the second anniversary of the fall of the Bastille. At this celebration, a new society was announced. Theobald Wolfe Tone, an Irish-Protestant revolutionary figure had been asked to remark on the resolutions for the society â The Society of United Irishmen. [8] The foundation of the societies in both Belfast and Dublin occurred in October and November of 1791. The organization initially demanded democratic reforms, including Catholic emancipation, and continued to fight for the rights of all Irish men and women. In response to pressure placed on the British government, some re Sex Journal forms were granted. However, this period of reform ceased in 1793 once war with France broke out in the French Revolution. The Society of United Irishmenâs path to revolutionary separatism was completed when Wolfe Tone and Henry Joy McCracken, a founding member of the society, met at Cave Hill in 1795, taking an oath and ultimately launching the Sex Journal Rebellion of 1798. The two revolutionists hoped that with the French supportin>
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