Masturbation

Still in Progress as of May 1, 2016

**Introduction** **Ashley Antista** Masturbation can have many different definitions and meanings. Each person has individual ideals surrounding masturbation and its influences on their lives. What is universal about masturbation is that there is no distinct way or method to masturbate, and the feelings around the topic vary greatly. It can be done in so many different ways but in the end, it is meant to give pleasure to the individual in some way, but depending on the individual’s culture, that pleasure could have positive or negative feelings associated with it.

An important note on masturbation is that many individuals believe the term to relate to positive feelings and actions. However, there can be very negative attributes depending on culture, values, and beliefs of the individual or communities in which the individual belongs. As educators, we must understand that masturbation, though very positive and a great educational subject can be seen in a negative way. By knowing this and assessing our learners appropriately, we will be able to give good education to others about masturbation based on their values and beliefs. As stated above, masturbation involves many dimensions in an individual and thus must be viewed as a complex educational topic. Every person has a different worldview on topics that has formed throughout their lifespan and as educators; we must understand these different lenses in order to teach appropriately (Koltko-Rivera, 2004). These include but are not limited to religion/deity, moral, purpose of sexuality, and relationships/relation to group (Koltko-Rivera, 2004).

As educators, we also view topics through certain lenses that are affected by our own worldviews but also in which we chose to view them. Through this research, there are a few different cultural anthropological views that the information was gathered from. Cultural ethos is viewing information through the lenses of how individuals are motivated by characteristics of their community (Nanda & Warms, 1991). Psychic Unity is the idea that individuals from a community will respond to similar problems with similar solutions (Nanda & Warms, 1991). Cognitive Anthropology is studying meanings underlying human behavior (Nanda & Warms, 1991). And lastly, Cultural Evolution is studying how a human society has evolved through time (Nanda & Warms, 1991). These are only a few examples of different anthropological cultural lenses that information can be processed and were used during this research.

This discussion involves U.S.A.’s culture (specifically Christianity and Islam) and Japan’s culture surrounding masturbation. Each culture is complex and continually changing but it is extremely important to understand how these aspects affect a person’s view of masturbation so that educators can provide good information that is relatable to the learners.

**Christianity and Masturbation** //---Stacey Rosenberg---// The Christian viewpoint on masturbation has a history that is biblical and therefor thousands of years old. It is in a large part informed by the “Church’s position on non-marital sexuality” which has then been “exacerbated by the modern Christian emphasis on sexual purity” (Kwee, 2008, p. 258). As Singy (2004) notes, there are three problems with masturbation, these being the “core horrors of sex with oneself: it was secret; it was prone to excess as no other kind of venery was, the crack cocaine of sexuality; and it had no bounds in reality, because it was the creature of the imagination” (p. 113).

 In looking at the historical context, one must begin with the biblical verses Genesis 38:6-10 in which Onan is commanded to impregnate his dead brother’s wife and instead spills his semen on the ground. For many years, this story was interpreted as Onan masturbating and releasing his seed outside a woman and therefor became the justification for masturbation being a sin against god. In more recent interpretation though, this passage has been reinterpreted to be a sin against ‘coitus interruptus.’ Moving from the old testament to the new, Matthew 5:27-30 says “You must not commit adultery (27). But I say, anyone who even looks at a woman with lust has already committed adultery with her in his heart (28). So if your eye—even your good eye—causes you to lust, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell (29). And if your hand—even your stronger hand—causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell (30).” As Kwee (2008) points out, “the exegesis of this passage that leads to the prohibitive stance against masturbation generally takes the following form: Here Jesus is condemning lust, and because one cannot masturbate without lusting, masturbation is therefore unquestionably a sin” (p. 262).

 Pope Leo IX officially condemned masturbation in 1054 as “a ‘secret sin’, a threat to the human race, and an ontic evil” (Patton, 1985, p. 133). This came out of the various “dualistic philosophies” emerging at the time that, theories which separated “pleasure from reproduction” (Patton, 1985, p. 133). Additionally, in an attempt to

rationalize Christianity in terms of natural-law theology based on Aristotle and St. Thomas Aquinas… medieval theologians classified sexual sins as either natural or unnatural. This rational distinction was based fundamentally on whether or not the sexual sin allowed for the purpose of procreation... Thus, fornication, rape, incest, and adultery were declared illicit but natural sins, because procreation could result from these sexual expressions. On the contrary, masturbation was regarded as twice as sinful because it was both illicit and unnatural. Masturbation joined sodomy and bestiality as the unnatural sins, since procreation could not result from its practice (Patton, 1985, p. 137).

Augustine is one of the voices that dictated Christian values in the realm of sexuality. He has been noted to have “preferred prostitution and fornication to masturbation, since the former was a natural sin, while the latter was an unnatural sin” (Patton, 1985, p. 136).

In the 1700s, the moral argument was reframed and used as the basis for a scientific prohibition of masturbation. In 1707, Samuel Tissot, a Lasusanne Physician, “Onania, A Treatise upon the Disorders Produced by Masturbation or the Heinous Sin of Self Pollution” (Patton, 1985, p. 139). His work was then justified by other physicians declaring a variety of ramification for both male and female masturbators. The consequences of masturbating included “sudden personality changes, untrustworthyness, shifty eyes, the use of obscene words, and, specifically for women, things such as the elongation and eruption of the clitoris, painful menstruation, and painful childbirth” (Patton, 1985, p.141).

These fears and denouncements of masturbation as a sin have continued in the majority of Christian doctrine from those early denouncements through to modern day. However, it is important to point out a report generated at the bequest of the United States Presbyterian Church as to how the church should best address its members to manage all of their needs. In 1970 they came out with the following statement: **We find no evidence for any theological, psychological or medical strictures against masturbation per se**. The medical myths concerning the ominous consequences that might follow masturbation (diminished intelligence, aggravated acne, impotence in normal intercourse, etc.) have long since been dispelled. On the contrary, there is nearly unanimous medical opinion that **no physical harm** to the body is produced even by frequent masturbation. There is even some argument for the **positive values** of masturbation in relieving sexual tension and attendant physical discomfort in the pelvic region, in contributing to psychosexual development, and in providing a satisfactory alternative form of sexual gratification to single persons or to married persons during periods of separation, where intercourse would be inappropriate or impossible. The problems associated with masturbation are, in our opinion, **extrinsic rather than intrinsic** to the act. Guilt feelings aroused in connection with masturbatory experience are induced either religiously or culturally. Masturbation can also be a form of acting out behavior in socially withdrawn or psychologically disturbed persons, but here too, it must be seen as symptomatic rather than causal. Since masturbation is often one of the earliest pleasurable sexual experiences which is identifiably genital, we consider it essential that the **church**, through its teachings and through the attitudes it encourages in Christian homes, **contribute to a healthy understanding of this experience which will be free of guilt and shame**. The ethical significance of masturbation depends entirely on the context in which it takes place. Therefore, we can see no objection to it when it occurs as a normal developmental experience or as a deliberately chosen alternative to inappropriate heterosexual activity. We can see valid ethical questions raised about masturbatory practices which become or which inhibit normal heterosexual development. In most instances, however, we believe that masturbation is **morally neutral and psychologically benign** (General Assembly of the United Presbyterian Church of the United States of America).

The United States and Masturbation: Islam Bethany Gehman

==== It is forbidden in Islam to masturbate, however, one of the four schools has provided one exception. Hanafis claims this behavior is still forbidden, except for those who are fear to commit adultery or commit something terribly unhealthy or struggle to marry to quiet their desire. Their rationale was that one must choose the least of two evils, and it is prohibited if the masturbation was done for the sake of pleasure. A prophet, Ahmed ibn Hanbal wrote that it’s ok for prisoners, travelers, and for men and women who have difficulty in finding a lawful spouse to masturbate out of necessity, rather than to gratify their lust. Masturbation falls under the list of the forbidden categories of sexual fulfillment (sexual deviation) in Islamic sexual jurisprudence, known as Islamic laws of sexuality. According to research completed by Smerecnik (2010) ., they found that it is very common for Muslim youth to masturbate, especially females, to refrain from entering into haram relationships too soon because they were either too young or not financially stable yet. ==== ==== According to Hoseini’s study, the adverse effects of masturbation includes but not limited to: Hypertension in long-term, increased risk for blood prostate specific antigen, swollen & tender prostate, exacerbate prostatodynia (pain in prostate gland), increase the risk for prostate cancer, urticarial (hives/skin rash) and depression (2013). Hoseini had established a few strategies for men to suppress the urge to masturbate by encouraging them to set goals of abstinence and commitment to reach the goal through a structured, systematic process. ==== ==== Other than forbidding masturbation, except for men’s wives to perform this action, there are various limits in marriages (Helie & Hoodfar, 2012). It is considered as a sin for a man to have intercourse with his wife during her menstruation and after birth periods. Anal sex is also considered as a crime in a heterosexual marriage. Homosexuality is also strictly forbidden ====

==== They turn to Qur’an for a symbolic affirmation of their humanity and self-worth. According to several verses, they believe that sexual orientation and gender identity are essential components of their personality. It is their innate quality and unaltered characteristic from childhood. One of their primary struggles is to overcome the alienation that has been caused by the family’s reactions and fights against the community norms with their strictly gendered behaviors. It is quite very common with married ladies with husbands abroad to avoid performing adultery with other men because it’s not considered as intercourse if none of these women possess a phallus (Kugle, 2013). However, as women who identify themselves as lesbians struggle for independence as women in patriarchal society, and then as lesbian (Massad, 2007). ====

**Conclusion** **Ashley Antista** In conclusion, the topic of masturbation is viewed differently in many cultures. We as educators will never be able to fully understand each viewpoint and every person’s own worldview surrounding this topic. However, by understanding these complex relationships and values related to really any sexuality topic of discussion, we will be able to present the information in appropriate ways that the learners will understand and hopefully utilize in their lives. We will be able to educate well by understanding how culture can affect a person’s viewpoint on sexuality issues and by utilizing those influences in our teaching techniques.