Two lesbians are having some fun while playing naked and cum hard when they tease and lick their tender but moist pussies. Both of those magnificent ladies cum hard once they stroke their plush vaginas.
By holding their regular meetings and encouraging debate and social discussion, DOB offered an opportunity for community and collective organizing. Out of this activism emerged the Ladder, which soon became a signature platform for lesbians to, anonymously or openly, write about current events in their community, send in letters, explore studies on sexuality and publish queer fiction stories.
lesbians naked having sex
Homosexuality in ancient Egypt between women is less often recorded, or alluded to, in documents and other artifacts as compared to homosexuality among men, but it does appear in such document. The Dream Book of the Carlsberg papyrus XIII claims that "If a woman dreams that a woman has intercourse with her, she will come to a bad end."[2][3] Depictions of women during the New Kingdom suggest they enjoyed, in a relaxed and intimate atmosphere, the company of other women who were scantily clad or naked. Some cosmetics-related items, which may have been owned and used by women, feature nude and suggestive depictions of women.[3]
And other men and women being cast down from a great rock fell to the bottom, and again were driven by them that were set over them, to go up upon the rock, and thence were cast down to the bottom and had no rest from this torment. And these were they that did defile their bodies behaving as women: and the women that were with them were they that lay with one another as a man with a woman.
Not all women were so harshly punished, though. In the early fifteenth century, a Frenchwoman, Laurence, wife of Colin Poitevin, was imprisoned for her affair with another woman, Jehanne. She pleaded for clemency on the grounds that Jehanne had been the instigator and she regretted her sins, and was freed to return home after six months imprisonment.[39] A later example, from Pescia in Italy, involved an abbess, Sister Benedetta Carlini, who was documented in inquests between 1619 and 1623 as having committed grave offences including a passionately erotic love affair with another nun when possessed by a Divine male spirit named "Splenditello". She was declared the victim of a "diabolical obsession" and placed in the convent's prison for the last 35 years of her life.[40]
The earliest story about lesbianism in Arabic literature comes from the Encyclopedia of Pleasure, and tells the story of the love between a Christian, Hind bint al-Nu'man, and an Arab woman, Hind bint al-Khuss, and we know from the Fihrist, a tenth-century catalogue of works in Arabic, of writings about twelve other lesbian couples which have not survived.[44] In addition, Ahmad al-Tifashi wrote a collection of stories, known as A Promenade of the Hearts, which included some poems on homosexual and lesbian themes.[45][46] Other accounts which mentioned lesbian relationships, include Allen Edwardes in his The Jewel in the Lotus: A Historical Survey of the Sexual Culture of the East, and Leo Africanus who reported about female diviners in Fez.[45] Moreover, the mutazarrifat (refined courtly ladies, also used for lesbians) were present in the Islamic world such as Wallada bint al-Mustakfi in Al-Andalus,[47] and slave girls (qaynas) who lived in the Abbasid Caliphate.[48] According to the Ali ibn Nasr al-Katib's Encyclopedia of Pleasure, a female poet named Al-Hurqah loved another woman, the legendary Hind bint al-Khuss. When Hind Bint al-Khuss died, her faithful lover "cropped her hair, wore black clothes, rejected worldly pleasures, vowed to God that she would lead an ascetic life until she passed away". Hind bint al-Nu'man even builds a monastery to commemorate her love for al-Zarqāʾ. This source figures the two characters as the first lesbians in Arab culture.[49]
The literature of the time attempted to rationalize some lesbian activities, commonly searching for visible indications of sapphic tendencies.[66] In The New Atlantis, the "real" lesbians are depicted as being masculine.[66] However, Catherine Craft-Fairchild argues in "Sexual and Textual Indeterminacy: Eighteenth-Century English Representations of Sapphism" (2006) that Delariviere Manley fails to establish a coherent narrative of lesbians as anatomically distinct from other women,[67] whereas Fielding in The Female Husband focuses on the corruption of Hamilton's mind.[68] Jonathan Swift, writing for the Tatler in 1711, acknowledges the difficulty inherent in establishing such a narrative framework, where he describes a woman having her virginity tested by a lion. Despite the onlookers' failure to detect anything amiss, the lion identified her as "no true Virgin."[69][70] At the same time, positive -- or potentially positive writings -- concerning female homosexuality drew on the languages of both female same-sex friendship and heterosexual romance. At the time, there were no widespread cultural motifs of homosexuality.[71] Only among the less respectable members of society does it seem that there was any sort of a lesbian subculture. It is likely that there was such a subculture amongst dancers and prostitutes in eighteenth- and early-nineteenth century Paris as well as in eighteenth-century Amsterdam.[72]
The late nineteenth and early twentieth centuries also saw an increase in lesbian visibility in France, both in the public sphere and in art and literature. Fin de siecle society in Paris included bars, restaurants and cafes frequented and owned by lesbians, such as Le Hanneton and Le Rat Mort. Private salons, like the one hosted by the American expatriate Nathalie Barney, drew many lesbian and bisexual artists and writers, including Julie d'Aubigny, Romaine Brooks, Renee Vivien, Colette, Djuna Barnes, Gertrude Stein, and Radclyffe Hall. One of Barney's lovers, the courtesan Liane de Pougy, published a best-selling novel based on their romance called l'Idylle Saphique (1901). Many publicly acknowledged lesbians and bisexual women were entertainers and actresses. Some, like the writer Colette and her lover Mathilde de Morny, performed lesbian theatrical scenes in cabarets; these drew outrage and censorship. Descriptions of lesbian salons, cafes and restaurants were included in tourist guides and journalism of the era. These guides and articles also mentioned houses of prostitution that were uniquely for lesbians. Henri de Toulouse-Lautrec created paintings of many of the lesbians he met, some of whom frequented or worked at the famed Moulin Rouge.[73][74]
Political lesbianism originated in the late 1960s among second wave radical feminists as a way to fight sexism and compulsory heterosexuality (see Adrienne Rich's essay Compulsory Heterosexuality and Lesbian Existence). Sheila Jeffreys, a lesbian, helped to develop the concept when she co-wrote "Love Your Enemy? The Debate Between Heterosexual Feminism and Political Lesbianism"[101] with the Leeds Revolutionary Feminist Group. They argued that women should abandon support of heterosexuality and stop sleeping with men, encouraging women to rid men "from your beds and your heads."[102] While the main idea of political lesbianism is to be separate from men, this does not necessarily mean that political lesbians have to sleep with women; some choose to be celibate or identify as asexual. The Leeds Revolutionary Feminist Group definition of a political lesbian is "a woman identified woman who does not fuck men". They proclaimed men the enemy and women who were in relationships with them collaborators and complicit in their own oppression. Heterosexual behavior was seen as the basic unit of the patriarchy's political structure, with lesbians who reject heterosexual behavior therefore disrupting the established political system.[103] Lesbian women who have identified themselves as "political lesbians" include Ti-Grace Atkinson, Julie Bindel, Charlotte Bunch, Yvonne Rainer, and Sheila Jeffreys.
The Lesbian Avengers began in New York City in 1992 as "a direct action group focused on issues vital to lesbian survival and visibility."[117][118] Dozens of other chapters quickly emerged worldwide, a few expanding their mission to include questions of gender, race, and class. Newsweek reporter Eloise Salholz, covering the 1993 March on Washington for Lesbian, Gay and Bi Equal Rights and Liberation, believed the Lesbian Avengers were so popular because they were founded at a moment when lesbians were increasingly tired of working on issues, like AIDS and abortion, while their own problems went unsolved.[119] Most importantly, lesbians were frustrated with invisibility in society at large, and invisibility and misogyny in the LGBT community.[119]
The SSMPA has for sure empowered the public to take the law into their own hands. People are routinely paraded in public, naked, for supposedly being caught in the act. They use the naked parade to rob, extort, humiliate, and shame us. They say they are preserving the so-called Nigerian African culture.
A representative of a lesbian, bisexual, and transgender (LBT) organization in Cross River State told Human Rights Watch that in 2014, she personally documented three cases (two in Cross River State and one in neighboring Akwa Ibom State) in which groups of two to five men had gang-raped lesbians in the wake of the passage of the SSMPA.[61]
Hazel, a representative of an LBT organization in Cross Rivers State, told Human Rights Watch that most of the community members are butch[90] lesbians. According to Hazel, one day in June 2014, a lesbian, dressed in masculine clothing, was walking home from school when she was arrested, beaten, and detained by the police for two days. After that she stopped dressing in masculine clothing, and has stopped associating with community members.[91]
Hazel, the representative of an LBT organization in Cross River State told Human Rights Watch that she was aware of cases where lesbians in particular did not report sexual assault to the police.[101] Reluctance to report sexual abuse is especially true for lesbian and bisexual women, who are not only more vulnerable to physical and sexual violence, but also less likely to report abuses than other members of the LGBT community. 2ff7e9595c
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