Queen, C. 1997. Real Live Nude Girl: Chronicles of Sex-Positive Culture.

Queen, Carol. 1997. Real Live Nude Girl: Chronicles of Sex-Positive Culture.  Pittsburgh, PA: Cleis Press.

Will Roscoe (here xii and xiii): “Straight people, he said, are jealous of us because we have a sexual orientation and they don’t.  In our sexual otherness, we have to learn to talk about sex; it defines us in a way it doesn’t define heterosexuals, and in the process of becoming a community, we learn comfort with the language.”

Rejection of sexually-hungry women in lesbian movement, frustrations with biphobia from both hetero- and homosexual communities.  Sex positivity as embracing of self, self-desire. Lack of sexual knowledge does not just apply to contraception – but in terms of alternate practices to intercourse, and inclusive policies about (non)heterosexual sex. Exhibitionism as socialized feminine – care about looks, what people think about you, even if you aren’t attracting that.  “The reason feminine, alluring presentation has been attacked by some feminists is because this type of exhibitionism is so closely tied to the sexist assumption that being sexually alluring is what women are for. It pushes buttons when we ourselves want the kinds of responses that other women have been fighting hard not to get.  However, I don’t know any female exhibitionists who don’t want to be seen as multifaceted people, and I and most of my friends who get off on showing off prefer to control the environment in which the showing-off takes place” (64).

“Heterosexual men, on the other hand, don’t grow up in a cultural context where their physical attractiveness is judged by potential partners in the same way that women and gay men do.  Survey after survey finds that heterosexual women look for personality and economic factors in mate-hunting before they start to rate pecs and abs.  If a man is too well put together, in fact, suspicious females sometimes start wondering if he’s gay” (66).  Recommends that “weekend exhibitionists” and “tourists” seek to explore these feelings at home – “I have just one suggestion for those who thrill to Hallowe’en or Mardi Gras because they give you an excuse to go outside looking fabulous –try getting that much attention when you stay home!” (66).

Institutional marginalization of sex, sexuality, and sexual practice, often based in Judeo-Christian authority (in revision from sex-hungry Pagan rites).

“Sex and art make powerful, evocative bedfellows, but they don’t usually make for very cogent art criticism, largely because sex has a language and logic with which some are unfamiliar, to which many are hostile, of which many are afraid” (108).

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