The Kama Sutra and Class Correlation

This is Abdulftah Yahia. I want to let you know that I have completed my student teaching and will complete my degree by August. I will be a certified teacher in Social Studies by the upcoming school year. As you know, I would love to teach at Strong. I believe my connection with the students and parents makes it an ideal situation for me. As a person who grew up in Yemen and in Melvindale, I could help the students adapt to their new surroundings. In addition, I am familiar with many of the Yemeni families living in Melvindale. I would love to help in fostering our overall development as a community in terms of education and assimilation. All in all, I am confident in my abilities to work with students and find myself to be a strong candidate

Frederick Elliston’s “In Defense of Promiscuity” elucidates promiscuity and claims that non-committal sex holds more merit than sexual experiences restricted to either marriage or commitments; two spheres of the Western norm rejected by Elliston. Contrarily, Robert M. Stewart claims in “Meaningful Sex and Moral Respect” that engaging in “junk sex” (i.e. non-committal sex) hampers a person’s overall ability to achieve a higher level of sexual experience which surpasses physical pleasure and seeks deeper meaning. Although Stewart presents his arguments in accordance with morality and respect, his claims are one-sided and represent only the detriments of “junk sex” which make his arguments more questionable. On the other hand, Elliston’s arguments

Perry and Bussey’s (1979) study was motivated as a rebuttal to Maccoby and Jacklin’s (1974) claim that research and studies done up until then failed to give significant support to the theory that sex differentials based on same-sex model imitation as a mechanism for sex-role development was unimportant. Perry and Bussey contended this notion on two fronts. They repute current design models used to test imitation of same-sex models, stating that children are oftentimes given a single stranger as a role model, male or female, who preform mundane tasks and are then tested for imitation of the model’s response (Perry and Bussey, 1979, p.1700). This is nowhere near reminiscent of real life scenarios in which a child has multiple examples of both same- and opposite- sex models to compare and contrast sex appropriate social and cultural responses. They also re-examined how children code sex-typing displays into long-term memory by looking at how children respond to models they found themselves to be similar to. To that end, Perry and Bussey set up two related experiments that where designed to determine a) how might a child’s endorsement of an item be influenced by the frequencies with which same- versus opposite- sex models display similar preferences and b) does the child imitate said same-sex model more often when they believe the model’s behavior is appropriate due to a clear indication that the model is behaving typically for his or her sex.

In a busy and complicated landscape of sexuality and gender, it is generally recognized that children need instruction in how to behave. Unfortunately, the way that adults wish young people to be introduced to sexuality is governed by diverse worldviews and values, and the subject is seen as so important that this disparity leaves little room for neutrality, much less reasoned compromise. In many cases, the education of children in sexuality is regarded on all sides as a life-and-death issue, involving fundamental assumptions about the role of public and private institutions and even the very stability of society, to say nothing of the potential risks to individuals. As When Sex Goes to School puts it, there is very little within the domain of American politics and the infamous “culture wars” that is not touched by or based in the realm of sexuality and gender, and sex education is an arena where each side seeks to have its values publicly established for the benefit of students.

Vesperus’ masculine beauty is a central theme in Li Yu’s moral comedy, The Carnal Prayer Mat. What’s more, his life trajectory parallels non-Mahayana Indic accounts of Siddhartha’s path to enlightenment, particularly on the emphasis placed on descriptions of both men’s physical perfection and their subsequent sexual appetite and prowess. Both Vesperus’ and Siddhartha’s masculine beauty propels them forward on their life paths, positioning them in the simultaneously instructive and destructive feminine sphere of the inner quarter. The wealth of sexual experiences gives both men the necessary insight for their critical realization of the superficiality and emptiness of a life guided by carnal desires and sexual pursuits of women. As a

Furthermore, the exploration of desire in sexual pamphlets produced during the First Sexual Revolution does not translate into the satisfaction of female sexual desire in modern day due to the First Sexual Revolution’s prioritization of male sexual pleasure. Heitman’s and Tedesco’s articles exhibit that female desire is not being properly satisfied by male sexual partners or even

Peil et al. (2003) studied this phenomenon in detail. For dominant markers, five different polymorphic configurations are possible in a single cross when female and male progeny are considered separately and they found four of them. For 43 AFLP markers, complete co-segregation between the AFLP fragment and male sex was observed. Twenty-three sex-linked AFLP markers showed other segregation patterns. There was also recombination between sex-linked AFLP markers. Peil et al. (2003) found a recombination rate of 25% between sex and the completely linked AFLP marker loci AGA*GAA510 and AGA*AAT330 on X as well as on Y.

In this quote he explicitly reaffirms that all four castes in Indian culture, even the lower classes, are included and are encouraged to follow the core laws of Hinduism and observe the Kama Sutra. Furthermore, his firm belief in the practice of dharma further demonstrates that his book doesn’t exclude the serfs in India. By definition, dharma is the “obedience to religious and moral laws,” and in the Indian society, the caste system assigns specific moral duties which are strictly confined by the Hindu religion to each class (Bentley 184). And, according to the Bhagavad Gita, as long as one submissively takes responsibility within his caste, he will achieve dharma, the greatest teaching of the three principles before reaching moksha (Bentley184). Moreover, while explaining how a the daily life of citizen should be, he subtly suggests that one does not necessarily be affluent to acquire moksha. He states: “[h]aving thus acquired learning, a man, with the wealth that he may have gained by gift, conquest, purchase, deposit, or inheritance . . . should become a householder, and pass the life of a citizen” (Vatsyayana 67). While this could easily be interpreted as a goal only the wealthy can attain, the footnote states that “[g]ift pertains to Brahmans, conquest to Kshatriyas, purchase etc. to Vaishiyas” (Vatsyayana 67), verifying that all classes of wealth are

The Kama Sutra is compiled perhaps during the Gupta period in India (Crawford). During the Gupta period, the land of India is prosperous with a secured government as is reported in the account of travels by Faxian (Bentley and Ziegler 173). Nonetheless, the Gupta leaves the basic policy in social development in the hand of various religions in its country (Bentley & Ziegler 173). The prosperity of the country and the religious freedom leaves time for people to have deeper thoughts of goals in life and thus, creating many literature works involving society development. The Kama Sutra is written as a response to people’s wishes to know about how to satisfy their desire as an obligation to a life of Hinduism. In fact, The Kama Sutra portrays the goal of living the ideal holy life is to achieve Dharma (religion, truth), Artha (wealth, power) and Kama (love, sex) (Cohen). As the myth goes, Nandi, a pet of God Shiva, bestows Kama Sutra upon the human beings in order to teach them how to regulate themselves and how to pursue power in the righteous way. Later on, the Kama Sutra is compiled and written as texts by Vatsyayana (Cohen). The Kama Sutra lists the duties of both man and woman in achieving goals in life. A man is responsible to pursue his Dharma, Artha and Kama while a woman needs to stay beside her husband and support him. Indeed, the Kama

Dr. Tatiana’s Sex Advice to All Creation, written by Olivia Judson, mimics a Dear Abby column in a newspaper, in which her audience, ranges from a honeybee to spotted hyena, write-in and ask for help with their sex lives. She covers a slew of different sex topics, some more pleasant than others, such as incest, cannibalism, promiscuousness, and asexual reproduction. The book is truly a witty yet entertaining excursion of the natural history and the evolutionary biology of sex. Judson’s objective is to teach her audience about biology, specifically sexual biology.

Theodore Dalrymple, in the essay “All Sex, All the Time” reflects on the change of view of the people about sex and how it has lead people into more confusion and conflict than before. Dalrymple’s real name being Anthony Daniels, he picked up the pseudonym of Theodore Dalrymple for the purpose of his essays. There were times when virginity was a pride to men and women. However, it still prevails in some countries, this custom and the people have been changing. He states that the world is now free to enjoy sexual pleasures without any fear of the myths and taboos that existed in history. Although people feel that they are satisfied and are free to choose this path of life, sex has lead people into “confusion, contradiction, and conflict” states Dalrymple (Dalrymple 1).

I have no more curiosity or unanswered questions on the subject and I hope this will encourage those who are ignorant on the subject to explore it more for their personal knowledge. The Kama Sutra is not a light reading; therefore I wouldn’t recommend it to minors. I would’ve liked to write more on the marriage part of the book but it is one of the most complex chapters I came across. In conclusion, I would like to leave the reader with this very true and intriguing quote: “This work is not intended to be used merely as an instrument for satisfying our desires. A person, acquainted with the true principles of this science, and who preserves his Dharma, Artha, and Kama, and has regard for the practices of the people, is sure to obtain the mastery over his senses.” - Mallanaga

The challenges faced By Indigenous Peoples in achieving justice, are both complex and extensive. These issues stem from successive centuries of asserted colonial power, which consequently has resulted in the undermining of rights for many Indigenous communities, including the Australian Aboriginal Peoples and Maori Peoples of New Zealand. Systemic abuse of power has resulted in the gradual erosion of Indigenous culture, and as thus, rights of Indigenous communities, including Intellectual Property and Cultural Rights, have been neglected. As a result, a growing body of declarations, statements, and other developments both within governmental systems, as well as in the wider international justice arena have been received. However, many

Everybody 's interested in sex. Whether it 's to get pregnant, who 's doing it and with whom, or how often is normal? We wonder what we should wear, or how much hair to remove to get more of it, or even how to market it? It 's in our face in some way, often subliminally, and frequently in a distorted way every day. Men and women obviously have differing sexual needs, (not necessarily sex drives guys!), and this often leads to conflict. Conflict is the antithesis of yoga, yet within conflict there is always opportunity for unity. This is where yoga comes into play.

Sex and sex culture has become more casual and easier to discuss over the years. With pre-marital sex becoming more acceptable, there’s been an influx in “hooking up”, one night stands, and even rape and sexual assault. Sex was solely meant for procreation circa 1900’s but over time sex has regained its true connotation of being pleasurable but with a stigma. Sex nowadays has become more of a male thing. With society being heavily satiated in the media, women are now seen as objects. The pleasure in sex is no longer mutual for both men and women, especially in today’s hookup culture. Due to the constant portrayal of women being sex symbols in adverts and television, it’s almost unconsciously ingrained in both women and men’s minds that women are meant to pleasure men. This filter on women has drastically altered sex for women and has also made it dangerous to even be a woman in public. Sex overall has become a male thing due to the media, which has changed the way both men and women see women.