Southern babes sex-Sexual Reckonings: Southern Girls in a Troubling Age by Susan K. Cahn

Amanda Pumphrey is a first year Ph. Amanda enjoys studying Christian sexual ethics and feminist and queer theologies. I was confused by her comment, but I later learned that her mother had explained to her that girls could not wear tampons unless they had had sex. Which translated into only married women should be utilizing tampons. This is the context in which I grew up: South Georgia where there is virtually no comprehensive sex education in the public school systems.

Southern babes sex

Southern babes sex

Southern babes sex

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All the girls Southern babes sex up across the dance floor and their dates kneel before them, lifting up their dresses and removing the garters from around their thighs. By remaining within a Christian context and discussing issues of sexuality and gender, I believe a reformist perspective would be better received by my community. Refresh and try again. In Malawi, five out of every 10 girls marry before the age of Southern babes sex Dixon. Amanda Pumphrey is a first year Ph. He said it is seen as preparing them for aex, marriage and their own children. Thanks for sharing.

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Hunger often keeps Valopee awake at night, as do the men talking and laughing outside the door of her bare wooden hut in this southern Madagascar village. They wait until late, hoping for sex. She lies on her hard floor with no mattress, wishing they would go away. Under local custom, single girls and women in some ethnic groups here are expected to offer sex to village men and passing strangers.

They can brush off some, but it is shameful to refuse a visiting outsider, and difficult for girls to resist determined older men. Many girls are moved out of cramped family houses by their mid-teens and given their own small huts near the family home, a rite of passage in preparation for marriage.

The tradition, preserved by several ethnic groups, leaves these single girls prey to men who surround their huts at night and suitors who lose interest as soon as girls get pregnant. Will you be my wife? They can get a younger one. And the whole village looks down at you. The long-term result: startling numbers of single mothers with many children conceived with different men who do not help raise them.

Valopee, bone-thin from years of drought, poverty and hunger, has no second name, does not know her age and is raising six children on her own. You walk and everyone, whether adult or child, they yell at you about how bad you are, how ugly you are UNICEF and humanitarian agencies have long struggled to end child marriage, but cultural customs are often difficult to change in rural communities.

For decades, the U. From the traditional Malagasy perspective, it makes sense for parents to move girls out into their own houses to become sexual beings, according to anthropologist Jeffrey Kaufmann, an expert on southern Madagascar. He said it is seen as preparing them for life, marriage and their own children. Such a being is not equipped to take on the world she is entering. She needs to learn about sex, how to bond a man or men to her and how to make decisions on her own that will prepare her for life.

She had one love. In , she met a man who stayed for seven years and fathered several of her children. But he abandoned her to marry someone else. When Jocelyn Rasoanakambana moved into her own house at age 18, she felt uncomfortable with the expectation that she would sleep with different men.

She has her right to exist. In Madagascar there are other harmful traditions. Teenage girls attend markets where they are paid to be temporary wives for a few nights. Some communities abandon twins after birth believing them to be unlucky. There are taboo days when people cannot work, which means less to feed their children. In some communities it is forbidden to build latrines, leading to high rates of open defecation that spreads disease.

Then there is the funeral tradition of the Tandroy tribe, which leaves communities impoverished. A man holds all his worldly wealth in his cattle, but when he dies they must all be slaughtered and his house burned down to prevent its inhabitation by spirits.

Families often work for months to pay for the funeral feast and build a huge tomb with the horns of his slaughtered bulls arrayed on top. By doing so, families believe the dead ancestors will bless them and not bring ill fortune.

The practice burdens families with large costs and no inheritance. The Ifotaka mayor, Tompotany Remanintsy, said the funeral tradition has left many too poor to feed their children or send them to school. Zafesoa, mother of eight and one of the poorest ampelatovo in Kobokara village, was born 55 years ago to a wealthy man. She was 12 when her grandfather died and the family cut a great tree to form a casket.

Many people came to the enormous funeral. I was heartbroken. I never saw them again. Her one-room wooden hut is bare except for a jacket hanging on one wall. She makes less than 30 cents a day as a laborer clearing fields of prickly pear cactus. She would like to see cultural traditions change, including ending the ampelatovo custom. Men benefit, she says, but not women. To read the article in Spanish, click here. A Senegal-based humanitarian group helps African communities reject harmful practices against women.

She persevered. In Mexico, they made a new American dream — minus their kids. About Us. Brand Publishing. Times News Platforms. Real Estate. Facebook Twitter Show more sharing options Share Close extra sharing options. Valopee, a woman from southern Madagascar, believes it is time to change a cultural tradition which sees parents move their daughters out of home by their mid-teens into their own small huts, where they become easy prey to village men and male travelers.

Zafesoa, 55, is a single woman struggling to support eight children earning 30 cents a day as a farmworker. Robyn Dixon. Follow Us. Robyn Dixon was a foreign correspondent for the Los Angeles Times. She left The Times in October More From the Los Angeles Times. Shooting leaves 2 dead and 12 wounded at college party in Texas. Authorities believe the shooter may have been targeting just one person at the party of about people outside Greenville.

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Baghdadi had a spectacular rise and fall in the violent world of Islamic extremism, forging elements of the Sunni insurgency against the U.

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Amanda Pumphrey is a first year Ph. Amanda enjoys studying Christian sexual ethics and feminist and queer theologies.

I was confused by her comment, but I later learned that her mother had explained to her that girls could not wear tampons unless they had had sex. Which translated into only married women should be utilizing tampons. This is the context in which I grew up: South Georgia where there is virtually no comprehensive sex education in the public school systems. In this small southern town, I learned about sex through my youth group at a country, Pentecostal church. What I learned was that sex was sinful and it was not something that I should even think about until I was married.

The norms were already established: sex is for marriage which is a Christian institution between one man and one woman. I was expected to be a non-sexual girl in an overly sexualized culture. An example of this aspect is derived from a tradition at my high school. During prom night there was a garter ceremony that was held during the dance. While the actual dance was strictly regulated by the faculty because boys and girls could not be too close, somehow a public garter ceremony was deemed appropriate for year olds.

All the girls line up across the dance floor and their dates kneel before them, lifting up their dresses and removing the garters from around their thighs. At the time, this was an exciting experience that all the girls looked forward to. I would later realize how problematic these traditions and norms were. I was especially attracted to ethics courses.

For once in my life, I felt legitimized as a female and as a Christian. I finally had the language to articulate my own experiences and way of moral reasoning. Most of my academic work has been centered around Christian sexual ethics because of my upbringing. I would identify my work as reformative, as in I want to continue to remain within a Christian context. Even though Cahill is working from within the Catholic tradition, surely her notions of a Christian ethic of sex and gender are applicable to South Georgian Protestants.

The type of sexual ethic Cahill presents promotes equality, commitment, and responsibility. These are all good things, right? Instead of sexuality being portrayed in a negative, sinful, and shameful way, discussions within youth groups could be more constructive, open, honest and closer to the realities that teenagers face — especially the southern belles.

I realized that I am exactly who she was speaking of — that white, Christian, educated, woman who has to have a need for ethics. Put into the context of gender and sexuality in the South, I feel like there is a lot at stake. By remaining within a Christian context and discussing issues of sexuality and gender, I believe a reformist perspective would be better received by my community.

In order to transform the traditional norms of what it means to be a southern girl and Christian, a positive discussion of sexuality is much needed. A wonderful post!

A publicly-sanctioned garter ceremony where the teenage boys would hang-up the garters like trophies the morning after? Good stuff! Like Like. This is very well-written. As someone raised in California your professor and I went to high school together , transplanted into the south for 13 years, married a true Southern gentleman, and then moved progressively further north, I wonder what you say about your graduate work when you visit your family and friends from your youth.

What is the response when you say that you are interested in queer theologies? Hey Carlin — so lovely of you to join the conversation and how nice to know that our class dialogue is meaningful to more than just the class participants! Thank you for reading my blog and your comment Carlin. It is quite interesting what I talk about with my friends and family when I return home. Honestly, I find it very hard to relate to my old friends, especially those from highschool. Thanks for sharing. Your description of the garter ceremony reminded me of purity balls or purity weddings , where girls make purity pledges to their fathers who promise to protect their virginity until marriage.

The similarities to wedding ceremonies are also quite eerie. Often girls will even wear purity rings on their left hands in place of wedding bands. I knew more than one of my Southern friends who had made this pledge. I agree with you that these traditions signify that a positive discussion of sexuality is much needed, as it is missing not only in the South but in most other places as well. Great post, thanks for bringing your Southern perspective. Thank you for your comment Katrina.

Agreed — it is so problematic and creepy and weird. She was stating how often she observed that a certain type of woman — Christian, white, educated — wants to remain within the academic ethical discourse but she was suggesting — why is there a need for ethics?

Is it really helpful for lesbians? I think that Christianity and sexual ethics have to be connected in order to make a change in my community. Unlike what some of the radical lesbian feminists as Daly would do. Thanks Amanda. I have heard of the true love waits as well, same idea i think. And, I agree in terms of using these concepts within most of our communities, Farley, Cahill seem much more applicable.

Amanda — Thanks for a great post! In my own experience, even when I have distanced myself or traveled ideologically further away from the Christian beliefs and ethics of my childhood, some of their vestiges certainly still remain.

At many of the youth rallies that I attended in middle and high school, sex was associated intrinsically with shame and with mystery. To know to much about sex was to trend towards sluttiness and sin. I spent a lot of years paralyzed by guilt and fear about engaging in any sort of romantic overtures with boys. I agree with your assement that Cahill and Farley might be more helpful for Christian contexts like the places where we grew up.

They represent a sort of middle way, that may not shock people, but gently nudge them towards change which seems to always move slowly in the church. Thanks for the post! Amanda, Your blog entry inspires me.

Like you, I struggle with being or being viewed as what society dictates as normal. Should we abandon ethics? To me it is a personal question. Should we abandon ethics because they ultimately stem from white, patriarchal norms? Is ethics the only thing that we will abandon? Thank you Amanda. You inspire me every day both within and outside of class. For some reason my first line did not copy and paste correctly. You are such a great storyteller. After reading the other post about the Vagina Monologues I thought your post could be a great monologue in that same tradition.

Those girls in South Georgia need to hear you. There must be other girls lurking in the high school bathroom who yearn to hear someone like you in the another stall give voice to their longing for a different way of experiencing the world. I hope not. Have you ever considered writing a novel or memoir? Your voice is so distinctive, compelling, and fun. Plus, your experience is rich.

Your ideas and your voice combined is a powerful mix. Rock on. Your post really touched me. Thank you for your sharing with thoughtful experiences. To tell the truth, the situations of girls in South Georgia are very much similar to our girls in Myanmar. Yes, I totally agree with you that in order to transform this traditional norms of devalue or dehumanize girls in our culture, it is very important to approach with a positive and constructive way of sexuality. Thanks for such an insightful post.

Your opening story ironically reminds me of a conversation I had several years ago with my very liberal, very well-educated aunt when we were in Mexico. She was one the chaperones for our youth mission trip. We had about ten female youth on the trip. The youngest was about 12, and I was the oldest at However, of those ten young women, no fewer than eight were on their period during that one week in Mexico!

This led to several trips to the local store for the purchase of pads and tampons. I remember being flabbergasted that she thought that. While I informed her that tampons did not rupture anything internally, I remained amazed that she had retained such a view.

Even within my own household, I was the older of two girls. I had to learn how to use tampons from the instructions on the box, and it fell to me to teach my sister. Thanks again for sharing your story! Mormon young women have to walk a very tricky tightrope.

Southern babes sex

Southern babes sex