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Research to date on heterosexual couples that have never been able to engage in penile-vaginal intercourse (PVI) has been conducted almost exclusively outside of Canada and the United States and is primarily problem-focused, examining biomedical treatments of sexual dysfunction that cause the inability to have PVI (or unconsummated marriage as it is referred to in the literature). Almost nothing is known about the experience of the individuals affected by this phenomenon. This study used a phenomenological approach to answer the question: what is the lived experience of individuals in heterosexual relationships who have been unable to have penile-vaginal intercourse despite wanting to do so? The focus of this paper is on answering the following questions: (1) what is the meaning of PVI? and (2) what is the impact of the inability to have PVI on the relationship and sex life of individuals in heterosexual relationships who have been unable to have PVI? The study involved semi-structured interviews with 17 individuals residing in Canada and the United States. Study findings indicated that although all of the participants expressed a desire to be able to have PVI, the majority described satisfying relationships and sex lives without PVI. However, even participants who described satisfying sex lives tended to view PVI as having special significance over other sexual activities. Implications for healthcare providers and future research are discussed. [ABSTRACT FROM AUTHOR]

Muslim communities comprise one of the fastest growing populations in Canada and other Western countries. Healthcare providers and educators point to the lack of relevant and inclusive sexual health information as a major barrier in promoting Muslim young people's sexual health. Since evidence-based knowledge is critical to the development of relevant sexual health resources, we undertook a scoping review of primary and secondary research literature on sexuality and sexual health of Muslim young people. For the purpose of identifying relevant literature, we include studies of youth and young adults aged 12 to 30. We searched nine electronic databases encompassing multiple disciplines to identify recent peer-reviewed journal articles and grey literature published in English between 2005 and 2015. The search yielded 1187 articles; 306 duplicated articles were removed; 859 did not meet the inclusion criteria of Muslim young people and sexuality or sexual health; and a total of 22 articles were included in this review. This paper reports on the major themes identified through the review: (1) sexual health knowledge and perspectives on sex education; (2) socialization and conflicting values about sexuality; (3) gender, risks and sexual practices; and (4) sexual health information and service needs. We conclude that the lack of research on sexuality and sexual health of Muslim young people poses a challenge for policy-makers, service providers, sex educators and other stakeholders to gain sufficient understanding to guide the development of effective and inclusive sexual health programming for Muslim young people in Canada and other Western countries. [ABSTRACT FROM AUTHOR]

Iran is a country with an established coherence of Islamic teachings and laws (Shari'a) with state laws and government policies. Iran has contributed growing numbers of immigrants to the Canadian population. Iranian immigrants bring to Canada ways of thinking about sexual relationships rooted in understandings of human nature and social order that are profoundly different from those that have set the foundations of Canadian culture and institutions. Based on interviews with 20 heterosexual, married, adult immigrants from Iran, this paper uses symbolic interaction theory to ask how these immigrants understand and interpret Canadian sexuality, including the meanings they ascribe to what they see and experience in Canada. To our participants, individualism, access to and use of divorce, cross-gender social and public interactions, and the kind of permission given to adolescents evidenced in Canada were experienced as potential threats to their own relationships and family life. To them these were seen as demonstrating a considerable divide between Canadian and Iranian values, norms and expectations related to gender, sexual and family issues. Areas of misunderstanding and miscommunication fostered a sense of difference, concern and suspicion. This study demonstrates some of the challenges faced in bridging cultural diversities, particularly in developing programming and delivering services in a multicultural society. [ABSTRACT FROM AUTHOR]