Monthly Archives: September 2010

How Was Your First Time?

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Recently, I was discussing with a friend of mine about our first time having sex.  Many of us, even though we are gay, had our first time with a woman.  I will admit it, I am not a gold star gay, I have had sex with women.  I thought it was the path I was supposed to go.  I fantasized about men, but I never thought it was possible to actually let it go any further than fantasy.  I am very thankful that I realized that I was wrong about this. This is the conversation we had about our first time:

ME:  The first two times I had sex with women sort of defined my ideas of sex. The first time was a lot of fun, far too brief, and with a condom.  The second time (and there is a lot of emotional baggage attached to this time), it was without a condom, and it just felt nasty to me.  I like the feel of lube, especially silicone-based lube because it does mirror that silky feel, but it was just something about the vaginal juices that just grossed me out.  I’ve tried to go down on women, but the greasy feeling of pubic hair/vaginal region just really turned me off.  I’ve never understood it.  That second time, no matter how hard I tried, I was never able to have an orgasm.  The ickiness of the feel, and the fact that she was very loose and wet, just didn’t allow me to reach orgasm, and we went at it for a while.  Is it just me, or do other guys get turned off by this?  I assume a lot of gay guys do, but I really would like a different perspective on this.  I have had sex with women since those initial two times, but I guess all women have unique vaginas like men and the uniqueness of our penises. 

HIM:  I was drunk as a skunk my first time fucking and eating a pussy and couldn’t even find the hole [fucking wise] – was aiming for the right area but couldn’t plant my dick in it.  It wasn’t a good experience for either.  I felt [right after] a complete failure, in the “male” dept.  She had to lead my dick to her hole.  I wasn’t all  that hard to begin with.  The whole affair was, in my mind’s eye, a complete failure.   Needless to say, we never continued dating.

ME:  I totally understand the trying to find the hole part on the first time you fucked a girl.  I am right there with you.  It is very difficult the first time.  I wonder if all guys have that problem.  It’s very embarrassing, but oh well, you eventually get over it.  When I was older and had sex with a woman again, it wasn’t so difficult.  Just glad that I wasn’t the only one who had that happen their first time.

HIM:  I am convinced that every guy the first time he has sex will fumble in some way.  I don’t care how macho he considers himself.  I’d never seen a pussy before and I sure wasn’t acquainted with the pussy anatomy – I just thought it was a hole of some kind.  And for me the first time was in the dark.  It’s not like I could look for it or anything.  Hell, I didn’t know what to be aiming for in the first place.  If it’s your first time – you just don’t know.  But after a couple of times you learn how to geolocate one with just using your dick.  The pussy hair doesn’t help.  It hides everything.  That’s why I so love having sex, exclusively, with another guy.  I’m 100% familiar with the equipment, I know what it does, and I know how it works and what works it 

The first time I had sex with a guy, I had not problem finding the equipment.  The first time I fucked a guy, my dick slid into his ass as naturally as it could be.  There was no fumbling, there was just perfect harmony.  This may be because I had had sex with several women before this, but I do think that we are more familiar with a man’s body.

So my questions are these:  Was your first time with a man or woman?  Was that first time awkward?  Was it easier when you compared your first time with a man or with a woman?  Why?  I would love to know your answers guys. I am curious to know if it is universal that the first time is always awkward or if some of us are just born with the ability to be a great lover.


A Nudist Religion?

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Occasionally, the Professor learns something new. I had heard of Jains, and have even taught about them, but the other night, I learned something new about the Jains.
Jainism: Reverence for All Living Things
Jainism was founded by Nataputra Vardhamana, known as Mahavira, “Great Hero,” who became an ascetic, who promoted pacifism and vegetarianism.   His followers believe that all living things have an eternal spirit and must be treated with reverence. The central ideas of their faith is Ahisma—nonviolence to all living things, Moksha—liberation from the cycle of death and reincarnation, and The Three Jewels—right knowledge, right faith, and right conduct.  There are five basic ethical principles (vows) prescribed. The degree to which these principles must be practiced is different for renunciant and householder. Thus:

1. Non-violence (Ahimsa) – to cause no harm to living beings.
2. Truth (Satya) – to always speak the truth in a harmless manner.
3. Non-stealing (Asteya) – to not take anything that is not willingly given.
4. Celibacy (Brahmacarya) – to not indulge in sensual pleasures.
5. Non-possession (Aparigraha) – to detach from people, places, and material things.

Jains mostly became scholars and merchants, but farmers, who periodically had to kill plants and animals, could not fully commit to Jainism, though some followed its tenements.  Jains are known to walk with a broom before them, sweeping away all living things, so as not to harm them.
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Jain saints

Among Jains , there are two main sects- Shwethambara and Digambara. Shwethabars worship idols in pre-sainthood form while digambars worship god in the sainthood form.Nude saints are found in digambar jains community only.

 

Symbol of Great Sacrifice

Sainthood itself, according to principles, is a symbol of sacrifice. Jaina saints follow strict principles.In digambar community, saints are of three categories.

image 1. KSHULLAKA
2.AILLAKA, and
3. NIRGRANTHA

Kshullakas wear a saffron dhothi and a saffron cloth is put across their bust. Aillaks wear only a piece in the waist just cover their penis, and nirgranthas are fully nude. This is always followed irrespective of seasonal changes. Female saints (nuns) are allowed only for the first stage and they are called Aryikas. Other two stages are not allowed for them.
Principles followed by jaina nude saints are the following:

image 1. They will not take a bath or brush their teeth. They only wash their hands and feet and face after going for excretion. They just rub their teeth with their finger after eating food. But they are not permitted to use brush and bathe , as we do. The reason is that, by that action, microbes and other small organisms on our body may die. And , a nirgrantha is to see that no creature dies by his behavior.
2. They take food only once a day. imageThat too is a strict practice. They can not use dishes or dining table . They stand , stretch out their palms, and somebody puts food into their open palms. They test by perusing cleanly and, after confirming that no germ, nor any other dust is there in it, they eat it. If any such thing is found, they leave it there  and no food will be taken by them till next day.
3. If they hear any cry of an animal or of a person in distress etc., while taking food , they give up their food.
4. The food they take is simple and tasteless. They take rice, chapa made of wheat, some curry image(without salt), coconut water. The food is just to get minimum strength required to maintain life activities.
5. They often take ‘hunger vow’-i.e., no food for the day. Sometimes, this hunger vow continues for up to eight days. The great nude saint of twentieth century, Acharya Shantisagarji Maharaj, had a total period of twenty-six years of hunger in his life span of seventy years.
6. They should not use vehicles for movement. They have to travel by walking only. And they walk faster than us! As they are not supposed to use vehicles, they cannot be seen in foreign countries. They are seen only in India.
image7. They do not use beds, sleeping bags, or bed sheets and rugs. They sleep on wooden planks or wooden cots, just with a mat on  it. In sleep also they do not change their side, with the idea that some germ moving there might be get killed.
8. They do not speak at night.
9. They are not expected to involve themselves in any worldly matters.
image10. Needless to say- they keep away from sex, not only physically, but also mentally.
11. They keep only the following items with them -a pincha (a  bundle of naturally fallen peacock feathers to brush away the dust while sitting), a kamandala (a wooden vessel to clean themselves after going for excretion), and shastras (religious books). They do not keep money or any valuable things.
image12. They are not supposed to get angry- even to someone who who is angry with them.
13. They don’t even drink water after their regular food, i.e. once a day.
14. They remove their hairs on their face and head only with their hands/ They wont use tools for that.

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James Baldwin

image Raised during the Harlem Renaissance, James Baldwin established his reputation with his first novel, Go Tell It On The Mountain  in 1953, an autobiographical tale of growing up in Harlem. He became one of the leading African-American authors of his generation, known for novels and essays that tackled black-white and hetero-homosexual relationships. He was particularly a noted essayist during the Civil Rights movement of the 1960s. Baldwin turned to writing after being encouraged by Richard Wright, and, like Wright, left the U.S. after World War II and moved to France. His novels, including Giovanni’s Room (1956), Another Country (1962) and Just Above My Head (1979), all deal with the struggle for individuality against intolerance. He also wrote several plays, including Blues For Mister Charlie (1964), and Evidence of Things Not Seen (1986), a book about racially-motivated child murders in Atlanta.

imageA groundbreaking novel for its exploration of homosexuality, James Baldwin’s Giovanni’s Room (1956) holds a unique place in the American and African American literary traditions. Baldwin published it against the advice of Alfred Knopf, who published his acclaimed debut novel, Go Tell It on the Mountain (1953); editors warned Baldwin that he would jeopardize his potential as a ““Negro”” author by writing a book about white male sexual and cultural identity. However, the determined Baldwin found a British publisher, Mark Joseph, and Dial Press eventually published Giovanni’s Room in America.

The first-person narrative centers around David, a white American attempting to “find himself” in France. The novel opens in the present with David recalling his internecine upbringing and an adolescent homosexual encounter. In Paris awaiting the return of his girlfriend and possible fiancée, Hella, David engages in a torrid affair with Giovanni, an Italian bartender. Giovanni loves him unashamedly, and they live together for two months; however, David transforms Giovanni’s room into a symbol of their “dirty” relationship. Upon Hella’s return from Spain, David abruptly leaves the imagedestitute Giovanni, who has been fired by bar owner Guillaume, a “disgusting old fairy.” David’s desertion psychologically destroys Giovanni, who enters a sexually and economically predatory gay underworld. Giovanni eventually murders Guillaume, who reneges on a promise to rehire him in exchange for sex; he is later caught and sentenced to death.

Meanwhile, David, despondent over his mistreatment of Giovanni and the truth about his homosexuality, attempts to rejuvenate himself via marriage. But upon discovering him and a sailor in a gay bar, Hella vows to return to America, wishing “I’d never left it.” The novel’s closing tableau replicates its opening: David ponders Giovanni’s impending execution and his complicity in his erstwhile lover’s demise.

Giovanni’s Room fuses the personal, the actual, and the fictional: Baldwin exorcises demons surrounding his own sexual identity while simultaneously capturing the subterranean milieu he encountered in Paris during the late 1940s and early 1950s; he bases the murder plot on an actual crime involving the killing of an older man who purportedly propositioned a younger one; and he weaves a Jamesian tale of expatriate Americans fleeing their “complex fate” in search of their “true” selves. The novel received favorable reviews, many critics applauding imageBaldwin’s restrained yet powerful handling of a “controversial” subject. Ultimately, the book is more than a study of sexual identity, as Baldwin himself posited: “It is not so much about homosexuality, it is what happens if you are so afraid that you finally cannot love anybody.” Giovanni’s Room maintains a seminal place in American, African American, and gay and lesbian literary studies.

Giovanni’s Room was the first gay novel I ever read.  I found it utterly fascinating and it began my life long pursuit and love of gay novels. It is not a happy novel, but it is well worth reading.  Baldwin became and inspiration to me.  Recently while listening to NPR, Morning Edition did a story about a a new collection of his works edited by Randall Kenan called The Cross of Redemption.  Here is an excerpt from the transcripts of this story:

The writer James Baldwin once made a scathing comment about his fellow Americans: “It is astonishing that in a country so devoted to the individual, so many people should be afraid to speak.”

As an openly gay, African-American writer living through the battle for civil rights, Baldwin had reason to be afraid — and yet, he wasn’t. A television interviewer once asked Baldwin to describe the challenges he faced starting his career as “a black, impoverished homosexual,” to which Baldwin laughed and replied: “I thought I’d hit the jackpot.”

I wish that all of the GLBT population in the world could feel each day like they’d “hit the jackpot.”


U.S. Open Tennis

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I am sitting here doing some work and watching Andy Roddick show his ass at the U.S. Open (and not in the way I would like for him to show his ass either).  Roddick is not having a good game, so he has been bitching and griping at the officials for their calls.

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Anyway, since I have had several serious posts lately, I thought I would do a spontaneous post with some tennis eye candy.  I hope you enjoy it.  From either of my blogs, you might be able to tell that I am a sports fan.  Hot guys in skimpy and/or tight uniforms…YUM!

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Nella Larsen’s Passsing

image Nella Larsen was born in Chicago in 1893 to a Danish mother and a Danish West Indian father, both of whose names have been obscured by history. Nella’s father died when she was two, and her mother remarried a man of Danish origin while Nella was still quite young. All biographical references indicate that Nella’s step-father was a source of racial tension in Nella’s childhood home, which resulted in her alienation from him as well as her mother.
At 16 Nella went to Denmark for three years to visit her mother’s relatives. When she returned to the United States she went to Fisk University, but her stay only lasted one year. Evidently she was dissatisfied with both Fisk and the United States, because when she left Fisk, she left the country as well, going to Copenhagen, where she audited classes at the University of Copenhagen for two years. She returned to the United States late in 1914, but this time she went to New York City, where she earned a nursing degree in 1915 from Lincoln Hospital Training School for Nurses. Immediately after receiving her nursing degree, she went to Tuskegee Institute, where she was employed as superintendent of nurses. She must have been dissatisfied with Tuskegee, because within one year she left the institute and returned to Lincoln Hospital.
She abandoned nursing in 1918 and began studying to become a librarian. In 1921 she became the children’s librarian at the 135th Street branch (Harlem) of the New York Public Library, where she remained until 1929. During this interval she married Elmer S. Imes, a physicist. The couple lived in Harlem, and in all likelihood they were part of upper class African American society. Meanwhile Larsen wrote two novels.
image Larsen’s novels, Quicksand (1928) and Passing (1929), depict the mulatto theme which had become popular in American literature. In such works the male or female protagonist, who is light enough to pass for white, finds that all personal ambitions (education, employment, social mobility in general) are severely limited when one is held to the racial restrictions which typified the early 20th century in the North as well as in the South. To remedy the problem, the protagonist chooses to pass for white and move into the white world, only to find even greater dissatisfaction. Torn between two worlds, one white and the other black, and alienated from them both, the protagonist becomes a tragic figure.
Passing recounts the reacquaintance of two childhood friends, Clare Kendry and Irene Redfield. Clare disappears from her childhood home when she marries a well-to-do white man and passes into the white world, while Irene lives a life of comfort in Harlem, married to an African American doctor, Brian Redfield. The two women begin to socialize together when they happen to run into one another while shopping. As the story unfolds, Irene becomes convinced that Clare and her husband, Brian, are having an affair. The climatic scene depicts Clare accompanying Irene and her husband Brian to a Christmas party. Irene’s jealousy of Brian and Clare “[presses] against her”; she begins to perceive Clare as a threat to the security of her middle-class marriage. During the party, Clare “falls” to her death from a sixth-floor window. Critics have questioned whether Clare indeed fell or was pushed by Irene. Both women have participated in a kind of passing: Clare into the white world, Irene by adopting the values of white middle-class America.
image Larsen’s novel Passing can be seen as a parallel to the life of gay men and women, especially those who are in the closet.  The novel positions two light-skinned women as antagonists and psychological doubles in a drama of racial passing, class and social mobility, and female desire.  Their racial passing can in a way be seen as gay people in the closet.  We are trying to pass as someone we are not. Irene Redfield demands safety and security in contained, self-sacrificing race and gender roles; Clare Kendry functions in a self-seeking, risk-filled existence on the edge of danger and duplicity. Although Clare’s racial passing is one of the novel’s concerns, Irene’s obsessive desires, represented through her perspective as the central consciousness, expose a range of intense emotions all cloaked by her persistent concerns for social respectability and material comfort.  Recent attention to Passing has emphasized Larsen’s use of passing as a device for encoding the complexities of human personality, for veiling women’s homoerotic desires, and for subverting simplistic notions of female self-actualization. 

Larsen’s search “for a sense of belonging” is similar to the journey that all members of the GLBT community face.  We search to belong.  At first, we often work to hide our true selves.  While in the closet, depending on our situation, we will do almost anything to keep our secret.  If we are not our true selves, then we are doing as Clare and Irene and just passing.  When we hide our true selves, from ourselves and others, we are trying to pass in what the world considers heteronormal.  When we try to pass ourselves as “straight acting,” we are trying to find a homonormal medium.  Normal does not exist in this world, especially if we strive to be ourselves, because we are all unique and special in our own way.