Buy PAM Handmaiden Longsleeve Tee at Caliroots. Article number: 1259D-B. Streetwear & sneakers since 2003. Virginity - Wikipedia. Youth by French painter William- Adolphe Bouguereau. White has traditionally been associated with ritual purity, innocence and virginity. Virginity is the state of a person who has never engaged in sexual intercourse. The concept of virginity usually involves moral or religious issues and can have consequences in terms of social status and in interpersonal relationships. As in Latin, the English word is also often used with wider reference, by relaxing the age, gender or sexual criteria. In the latter usage, virgin means uninitiated. The Latin word likely arose by analogy with a suit of lexemes based on vireo, meaning . Most of the OED1 definitions, however, are similar. The German word for . Jungfrau literally means . The rather dated German word for a young (unmarried) woman, without implications regarding sexuality, is Fr. Jungfrau is the word reserved specifically for sexual inexperience. Handmaid's Tale Historical Notes. Twisted Sister, a heavy metal rock group whose name echoes Gilead's perversion of womanhood; and Lithuania. 1930s Korea, in the period of Japanese occupation, a new girl (Sookee) is hired as a handmaiden to a Japanese heiress (Hideko) who lives a secluded. A Maiden's Prayer / piano cover Wenli. Subscribe Subscribed Unsubscribe 228 228. Yarn, Crafts, Classes, Tea. Specials, promotional offers and discounts. Subtotal: $0.00: Promos & Discounts $0.00.
Unlike English, German also has a specific word for a male virgin J. It is, however, dated too and rarely used. Jungfrau, with some masculine modifier, is more typical, as evidenced by the film, The 4. Year- Old Virgin, about a 4. German, . German also distinguishes between young women and girls, who are denoted by the word M. Although typically applied to women, like English, it is also applied to men, in both cases specifically denoting absence of sexual experience. When used of men, it does not carry a strong association of . However, in reference to women, historically, it was sometimes used to refer to an engaged woman. This distinction is necessary due to there being no specific word for wife (or husband) in Greek. By extension from its primary sense, the idea that a virgin has a sexual . According to Hanne Blank, . The traditional view is that virginity is only lost through vaginal penetration by the penis, consensual or non- consensual, and that acts of oral sex, anal sex, mutual masturbation or other forms of non- penetrative sex do not result in loss of virginity. A person who engages in such acts without having engaged in vaginal intercourse is often regarded among heterosexuals and researchers as . Carpenter states that despite perceptions of what determines virginity loss being as varied among gay men and lesbians as they are among heterosexuals, and in some cases more varied among the former, that the matter has been described to her as people viewing sexual acts relating to virginity loss as . And if you're a gay woman, then you're supposed to have oral sex, because that's what gay women do. And so those become, like markers, for when virginity is lost. In a peer- reviewed study by sociologists Peter Bearman and Hannah Brueckner, which looked at virginity pledgers five years after their pledge, they found that the pledgers have similar proportions of sexually transmitted diseases (STDs) and at least as high proportions of anal and oral sex as those who have not made a virginity pledge, and deduced that there was substitution of oral and anal sex for vaginal sex among the pledgers. However, the data for anal sex without vaginal sex reported by males did not reflect this directly. Its significance is reflected in expressions such as . Feminine sexual practices have revolved around the idea of females waiting to have sex until they are married. In those cultures, female virginity is closely interwoven with personal or even family honor, especially those known as shame societies, in which the loss of virginity before marriage is a matter of deep shame. In some parts of Africa, the myth that sex with a virgin can cure. HIV/AIDS continues to prevail, leading to girls and women being raped. Modern virginity auctions, like that of Natalie Dylan, are discussed in the 2. How to Lose Your Virginity. In some languages, the compensation for these damages are called . This has traditionally been tested by the presence of an intact hymen, which was verified by either a physical examination (usually by a physician, who provided a certificate of virginity) or by a . According to the World Health Organization (WHO): . It is flexible and can be stretched or torn during first engagement in vaginal intercourse. However, a hymen may also be broken during physical activity. Many women possess such thin, fragile hymens, easily stretched and already perforated at birth, that the hymen can be broken in childhood without the girl even being aware of it, often through athletic activities. For example, a slip while riding a bicycle may, on occasion, result in the bicycle's saddle- horn entering the introitus just far enough to break the hymen. Some call themselves born- again virgins. There is a common belief that some women are born without a hymen. In cultures which place importance on a female's virginity at marriage, the age at which virginity is lost is in effect determined by the age at which marriages would normally take place in those cultures, as well as the minimum marriage age set by the laws of the country where the marriage takes place.? Age of men at sexual initiation in these societies is at later ages than that of women, but is often extra- marital. This group included sub- Saharan Africa (the study listed Mali, Senegal and Ethiopia). The study considered the Indian subcontinent to also fall into this group, although data was only available from Nepal. However, sons are encouraged to gain experience with older women or prostitutes before marriage. Age of men at sexual initiation in these societies is at lower ages than that of women. This group includes Latin cultures, both from southern Europe (Portugal, Greece and Romania are noted) and from Latin America (Brazil, Chile, and the Dominican Republic). The study considered many Asian societies to also fall into this group, although matching data was only available from Thailand. There were two sub- groups, however. In non- Latin, Catholic countries (Poland and Lithuania are mentioned), age at sexual initiation was higher, suggesting later marriage and reciprocal valuing of male and female virginity. The same pattern of late marriage and reciprocal valuing of virginity was reflected in Singapore and Sri Lanka. The study considered China and Vietnam to also fall into this group, although data were not available. The study listed Switzerland, Germany and the Czech Republic as members of this group. In Denmark, Finland, Germany, Iceland, Norway, the United Kingdom and the United States, the proportion is over 8. In Australia, the United Kingdom and the United States, approximately 2. HBSC (Health Behaviour in School- aged Children) international research network. The survey revealed that the majority of the students were still virgins (they had no experience of sexual intercourse), and, among those who were sexually active, the majority (8. The rate for the United States is 5. Many Western countries have instituted sex education programs, the main objective of which is to reduce such pregnancies and STDs. In 1. 99. 6, the United States federal government shifted the objective of sex education towards . In 2. 00. 4, President George W. Bush announced a Five- Year Global HIV/AIDS Strategy, also known as the President's Emergency Plan for AIDS Relief (PEPFAR). Seeking understanding of social (or anti- social) behaviors includes sexual behavior. Joan Kahn and Kathryn London studied U. S. Simple cross- tabulations from the 1. National Survey of Family Growth indicate that women who were sexually active before marriage faced a considerably higher risk of marital disruption than women who were virgin brides. A bivariate probit model is employed to examine three possible explanations for this positive relationship: (a) a direct causal effect, (b) an indirect effect through intervening . After a variety of observable characteristics are controlled, non- virgins still face a much higher risk of divorce than virgins. However, when the analysis controls for unobserved characteristics affecting both the likelihood of having premarital sex and the likelihood of divorce, the differential is no longer significant. These results suggest that the positive relationship between premarital sex and the risk of divorce can be attributed to prior unobserved differences (e. These social rules are referred to as sexual morality (what can and can not be done by society's rules) and sexual norms (what is and is not expected). There are a number of groups within societies promoting their views of sexual morality in a variety of ways, including through sex education, religious teachings, seeking commitments or virginity pledges, and other means. Most countries have laws which set a minimum marriage age, with the most common age being 1. Laws also prescribe the minimum age at which a person is permitted to engage in sex, commonly called the age of consent. Social (and legal) attitudes toward the appropriate age of consent have drifted upwards in modern times. For example, while ages from 1. Western countries during the mid- 1. Some countries outlaw any sex outside marriage entirely. Historically, and still in many countries and jurisdictions today, a female's sexual experience is sometimes considered a relevant factor in the prosecution of a perpetrator of rape. In addition, children born as a result of premarital sex were subject to various legal and social disabilities such as being considered illegitimate and thus barred from inheriting from the putative father's estate, from bearing the father's surname or title, and support from the putative father. Many of these legal disabilities on children born from extramarital relationships have been abolished by law in most Western countries, though social ostracism may still apply. Religious views. Though these moral codes do not address issues of sexuality directly, they seek to regulate the situations which can give rise to sexual interest and to influence people's sexual activities and practices. For example, though most religions disapprove of premarital sexual relations, it has always been widely practiced. Christianity in Lithuania. LITUANUSLITHUANIAN QUARTERLY JOURNAL OF ARTS AND SCIENCESVolume 3. No. 3 - Fall 1. 98. Editor of this issue: Antanas Dundzila. ISSN 0. 02. 4- 5. Copyright . STANLEY VARDYS. In the life of European nations, the conversion to Christianity has been an event of momentous significance since it determined a country's future for centuries to come. Lithuania was no exception to this rule. First, the Lithuanians had a choice between the Latin and Greek churches and elected Rome instead of Byzantium. Second, their baptism came late, after a long struggle and. Third, conditions under which Christianity were established crucially affected not only Lithuania's spiritual or cultural growth but also its statehood and indeed the evolution of an articulate Lithuanian identity as a nation. While causing strife, Reformation in Lithuania neither led to civil war nor massive violent. Western Europe. It did not lead to any permanently disruptive divisions of society either. On the other hand, the movement had a positive effect both on the cultural and religious plane. It stimulated church reform, hastened the spread of schools, and prompted the publication of the first religious writings in the Lithuanian language. Ultimately, only small Calvinist and Lutheran churches survived after the containment of the movement during the latter half of the XVI century. Therefore, discussion of Christianity in Lithuania essentially amounts to a commentary on the development of the Catholic church. Between 1. 21. 9- 1. Lithuanian tribes united into a state under the leadership of Mindaugas (ca 1. King in 1. 25. 3. However, the militarily aggressive and diplomatically talented Lithuanian rulers spent their energy not on further unification and integration of the kindred tribes in the West or the North, but on the expansion into the Slavic principalities in the East. This was due, most likely, to the political realities of the time. In the XII- XIII centuries, the most significant political factor in the region, in addition to the rise of the Lithuanian state, was the arrival of German colonists and armed missionary Knights in Livonia and Prussia. The Order of the Knights of the Sword (Der Orden der Schwertbrueder) reached Livonia in the XII century. In 1. 18. 6, Hartwig, the Archbishop of Bremen, consecrated Bishop Meinhardt of Uexkuel. This date is considered the date of the Christianization of Latvia. In 1. 20. 1, a new Livonian Bishop by the name of Albert founded the city of Riga. The Livonian Order of the Sword attempted to expand into Lithuanian lands but was stopped. They. were invited by the Mozurian Duke Konrad to help in the defense against the raids of the Prussians. The Prussians were kindred to the Lithuanians who inhabited the area later known as East Prussia. Emperor Friedrich II the Hohenstauffen donated to the Order the territories of Courland, Lithuania, and Zemgallia. Pope Gregory IX gave the Order permission to establish its own state. After establishing itself in Prussia, in 1. Order absorbed the Livonian Knights who were defeated and demoralized after the lost battle at Saul. The Knights, in possession of Prussia and Livonia, now sought to territorially unite these provinces by conquering Samogitia which lay between them. This created an immediate danger to the integrity of the young Lithuanian state and did not disappear for almost two hundred years. The Knights endeavored to achieve this by military means. Their strong military machine, constantly re- invigorated by recruits from Western Europe, required organization of effective defense by the Lithuanians. Lithuanian rulers accomplished this task, but they could not dislodge the Knights. An expansion to the German dominated West or North became very costly. For reasons unknown, it was not attempted, but the eyes of Lithuanian rulers remained fixed on the East. Lithuanians marched into Slavic lands creating an empire which stretched out from the shores of the Baltic almost to Moscow in the East and the Black Sea in the South. There is no need here to delve into the presence and influence the clergymen or adherents of the Eastern church had in the courts and families of rulers, nor into the conditions of religious tolerance that the rulers created to accommodate. Specialists have all this well documented by now. Still, it is important to remind ourselves that the Lithuanian rulers had the opportunity of accepting the faith professed by a majority of the subjects who professed Orthodox beliefs. This would have been a logical decision, but the rulers decided differently. Instead, they chose the faith of their enemies—the missionary German Knights though rejecting their mediation. It is also significant that christianization succeeded only when a Lithuanian ruler introduced it as a result of an alliance with an enemy of the German Knights, to be specific, Poland. The country, similarly to Latvia and Estonia, became very distinct from Russia, a nation which eventually emerged in the region as a dominant power and a major influence. Lithuanians developed different customs, social institutions, attitudes toward authority, work ethic, appreciation of Western European ideas, political institutions, church- state relations, and ties with the West. While these differences have been blunted and dulled largely by Russian occupations of the XIX and XX centuries, they still provide an essential strength to the maintenance of national cultures in all three Baltic countries today. This was a direct result of the already mentioned international complications and the priorities of their own empire building, most likely intensified by the tenacity, stubbornness, traditionalism, and the feeling of superiority and indecisiveness in the national character. Indeed, Lithuania is the youngest Christian nation in Europe and, consequently, the Lithuanian Catholic church is the youngest daughter of the Roman church. Having been baptized in 1. Cracow, Jogaila, now the King of Poland, in cooperation with his cousin Vytautas whom Jogaila had to appoint as his successor in Lithuania between. Lithuanian population. We do not know the exact reasons which moved Jogaila to such a decision at this particular time. Nevertheless, some suggestions can be made. First, christianization was simply the agreed price he had to pay for the Polish crown which he desired; the crown not only enhanced his personal prestige as a ruler but also extended his personal power. Second, acceptance of the Polish crown gave him an opportunity for stabilizing his own position in Lithuania's domestic political life torn apart by a decade of internecine strife, accompanied by assassinations in the ruling family which threated state unity and endangered Lithuanian rule in the Slavic principalities. These factors of internal struggle for power and involvement in Russian affairs are so important that they require a closer look. Algirdas expanded and fortified Lithuanian rule in Russian lands which preferred the Lithuanians over the severe Tartar occupation. This expansion made Lithuania the chief competitor to Moscow for the unification of Russian territories. He also defended Lithuania southern borders. His first born son, Jogaila, became the Grand Duke. Jogaila began secretly to seek ties to the West. It probably was clear to him that Lithuania could not stay pagan any longer. Pursuing such ties, he entered into a secret armistice treaty with the Knights of the Cross. Upon learning about it, Jogaila's uncle K. Jogaila had an alliance with the Tartar. Khan Mamay against Moscow, but the Lithuanian ruling family was divided on this matter. Jogaila's two brothers, Andrius and Dimitras, fought on the side of Moscow's Dimitri. Jogaila rushed an army to help Mamay, but the Lithuanians did not reach the battlefield in time to join forces with the Tartars. Inspired by this defeat, some Russian princes refused to obey K. Vytautas fled to the Knights of the Cross. Thus, the German Order gained an influential hand in internal Lithuanian affairs. Vytautas fled to the Order twice. Twice he also made peace with. Jogaila. Lithuania was at a crossroads. To save the Lithuanian throne and strengthen the state, Jogaila's mother Julia had made an agreement with the victorious Dimitri Donskoi of Moscow for Jogaila to marry Dimitri's daughter Sophia and also accept Orthodox Christianity. Such a marriage might have stabilized Lithuanian rule in Russia but could not contain Moscow's inroads into Lithuania's provinces nor protect it in the West against the militarily efficient and dangerous Order of the Knights of the Cross. In 1. 38. 4, however, Poland's nobles negotiated with Jogaila an offer for him to become the King of Poland. Jogaila decided against his mother. Marriage with the Polish Queen Jadwiga would not only enhance his own power as King but also provide an effective alliance against the Teutonic Order. Acceptance of Western Christianity would eventually dry up the flow of recruits from Western Europe to fight the last Mohicans of pagan cult in Europe. Namely, in 1. 38. Kriawo (Kr. Actually, the act of Kriawo did not create a union. Lithuania and Poland. However, it opened the door to Polish claims on Lithuania. He also forged an alliance which merely 2. Tannenberg destroyed the military might of the Order of the Knights of the Cross. On the other hand, uniting Lithuania and Poland in an alliance under a single king, Jogaila established a base for the rise of the Polish empire in Central Eastern Europe. This empire eventually swallowed up Lithuania, that is, the country that made the empire possible. Jogaila's. ascendance to the throne of Poland, whether sought by Jogaila himself or engineered by Polish churchmen and noblemen, remains without doubt the greatest coup Polish diplomacy achieved in that country's thousand- year history. The first attempt was already made 1. Mindaugas, the founder of the Lithuanian state. In 1. 25. 0 or 1.
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