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W dyskusji o seksualności człowieka oraz postępujących zmianach obyczajowych konieczne jest pozytywne chrześcijańskie rozumienie płciowości i seksualności. Nie można jednak ograniczać się tylko do prezentowania oceny moralnej poszczególnych aktywności seksualnych. Potrzebne jest rozpoznanie głębokich podstaw doktrynalnych. Wśród nich należy wskazać: tożsamość płciową opartą na fakcie stworzenia, jedność porządku fizycznego i duchowego, doczesnego i wiecznego, co jest realizacją modelu chrystologicznego (inkamacyjnego). Przyjmowanie tej podstawy prowadzi do konstruktywnej odpowiedzi na wyzwania współczesności. Postulat integralności człowieczeństwa oraz właściwe powiązanie cielesności i duchowości przezwycięża seksualizację człowieka, ograniczanie seksualności do wymiaru fizycznego, wprowadzanie w niewolę ciała, ale jednocześnie dewaluację płciowości i aktywności seksualnej czy postulowania niejako angelizmu jako ideału dojrzałości ludzkiej. Chrystologiczny model zakłada harmonię i jedność wewnętrzną każdej osoby.

One striking development in family planning during the decade 1955-1965 was the emergence of 2 new effective methods the pill and the intrauterine device. The population problem was beginning to be recognized as needing mass application. To accomplish this requires motivation which was not adequate. The unstable family particularly with the father absent is a factor in reducing motivation toward social stability. Present families do not resemble the extended family of other days or other cultures where several mature adults were present in the home. Sexual identity begins at birth fostered by the attitudes toward the treatment of the infant which are dependent on the culture in which the family lives. Depersonalizing and dehumanizing conditions exist for all classes of people. The child is most susceptible to these influences. Sexualization develops differently in the sexes. Lack of early education and the erotic stimuli encountered have disturbed the adolescent development and constitute a pathologic condition in our culture. Public Health activities have concentrated too much on physical health and neglected the person who inhabits the body. Sex education as preventive medicine needs emphasizing. Faulty sex attitudes need correcting. Mental defectives should be included. Organizatons and institutions require adapting to these needs. The teaching professions are also involved in the transmission of factual knowledge but also of attitudes values and the sex-related issues of current events. The religious groups have been taking some steps in education regarding sex. Medical schools have given increased attention to dissemination of such knowledge. Medical and scientific literature have increased coverage. Responsibility of those professionally involved is emphasized and urged. To make changes in population fertility the psycho-physiological factors involved in sexual behavior and contraceptive practices must be understood.

(1947). Sublimation and Sexualization. The Psychoanalytic Study of the Child: Vol. 3, No. 1, pp. 271-278.

In the 19th and early 20th centuries, running was the exclusionary sport of younger men. Women, particularly older women, were discouraged from participating in competitive running up until the 1970s. In seeking to understand the reasons for this interdiction, this study employs Foucault’s concept of discourse to explore the ways in which medicalized notions about the female body have mitigated women’s involvement in running from the early 1900s until present day. The paper begins with a targeted literature review that identifies relevant biomedical and moral discourses. Findings are then presented from in-depth interviews with four elite women runners over the age of fifty. The analysis of these participants’ accounts of their running histories reveal that while women runners have gained new freedoms, a discriminatory discourse remains, one that sexualizes and commodifies the female athletic body.

In 1995, Disney Studios released Pocahontas, its first animated feature based on a historical figure and featuring Indigenous characters. Amongst mixed reviews, the film provoked criticism regarding historical inaccuracy, cultural disrespect, and the sexualization of the titular Pocahontas as a Native American woman. Over the following years the studio has released a handful of films centered around Indigenous cultures, rooted in varying degrees of reality and fantasy. The metanarrative of these films suggests the company’s struggle with how to approach Indigenous storylines, with attempts that often read as appropriation more than representation. In response to overt and frequently hostile criticism, Disney over-compensates by creating fictional hybridized cultures that cannot definitively be attributed to any one people, so as to avoid backlash that tarnishes their reputation. Focusing on Pocahontas but also considering other Disney representations of Indigenous peoples, this paper incorporates Laban Movement Analysis to explore how the characters in these films serve as palimpsests for Disney ideologies of race and gender. The studio inscribes meanings onto animated bodies and movement, erasing and rewriting (or drawing) history to create a story with just enough Disney “sparkle.” Spanning the fields of popular culture, visual anthropology, and dance studies, this paper examines how Pocahontas and other characters are animated to absorb and embody popular understandings and misunderstandings of Indigeneity, native history, and transcultural exchange, and how subsequent films continue to add new layers to Disney’s attempts at negotiating diversity.

Among the syllidians, most of the Syllinae reproduce by stolonization. Sexualization, in both the male and female occurs in a certain number of posterior segments, the number being relatively constant for each particular species and in direct relationship to the total numbers of segments in each animal (Durchon, 1959). This sexualized posterior part later develops a head, undergoes a series of muscular modifications, and acquires swimming chaetae on each parapod. These form the stolon which, ultimately, breaks away from the earlier part or stock, thus freeing the gametes at spawning time, and then dies. The stock later re-develops and is capable of further stolonizations.

The late nineteenth century represented a unique period for art production as artists searched for a solution to the restrictive style of the royal art academies and new ways to represent contemporary society. With the increasing connectedness of the world during this time, due to trade, came a renewed interest in the world outside of Europe with world fairs and international exhibitions. This international intrigue was manifested in Europe through an obsession with material objects from exotic cultures. Japanese objects were of particular interest as Japan had recently been opened to the West for the first time since the sixteenth century. Exotic material culture provided the unique and contemporary approach to art that European artists were searching for. One of the most popular and visually represented aspects of exotic material culture during the nineteenth century were Japanese kimonos which artists used as an erotic symbol. My research will examine the social and cultural factors that led to the eroticization, and often fetishization, of an entire culture through the misrepresentation of a single culturally significant object. These factors include a colonialist interest in the exotic, the eroticization of Japanese prints featuring kimonos, associations between kimonos and Geishas, and the use of kimonos in Europe as a boudoir garment. This prolific eroticization of the kimono in nineteenth-century European art is just one of many cases of the appropriation of foreign cultures through culturally specific objects, an issue that still prevails today.

Wicca is often perceived as a sexually perverse cult. Its focus on human sexuality is frequently misattributed to an obsession with sex and unsafe practices. In Western culture particularly, Wicca has a negative connotation attached to the figure of the witch. Scholars have argued that one of the motivations behind the historical persecution of women as witches has been to control female sexual power, including reproductive labour. Today, the association between the figure of the and illicit female sexuality continues to be played out in media and even Halloween costumes. Contrary to these misconceptions, Wiccans view sexuality as a component of their celebration of life and fertility. Sexuality is not taken lightly; in fact it is understood as something sacred. Sexuality is used to understand the interconnectedness of all beings and to harness power. This paper explores the Wiccan practices known as The Great Rite and Skyclad, to explain how Wiccan beliefs and practices about sexuality are important components of their religiosity.

This article presents a summary of a larger study which investigated the sexual socialization (sexualization) process and its impact on subsequent premarital sexual behavior. The study was motivated by a number of social issues including the influence of sex education and exposure to erotic materials. Secondary analysis of national data consisting of face-to-face interviews with 1177 college students revealed a complex social-psychological network of variables which influences premarital sexual bahavior. The relative impact of these variables is examined and the authors impressions of how the process works is presented. The implications of these findings for sex educators and policy makers is considered. (authors)