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Monday, November 9, 2015

Chapter One John just knew that there had to be a way to capitalize on the fact that he knew his twin sister Kelly had lost her virginity and was regularly getting laid. Even though they were only Service by TryAnything. Literotica is a trademark. No part may be reproduced in any form without explicit written permission. Related Story Preview It was August. Related Story Preview This is a story about incest between a mother and her son.

Related Story Preview Chapter One John just knew that there had to be a way to capitalize on the fact that he knew his twin sister Kelly had lost her virginity and was regularly getting laid. Most Read:.

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Sitting on My Son's Lap A five hour car ride to college. Sister Sucks Sleeping Sibling He gets to know his sexy sisters. A Mother and Her Son Romance, love and sex between mother and son. Mommy," I Groaned He deflowers sister, impregnates mom. Mom Takes A Ride Mother rides on son's lap in pick-up. Accidents Happen! A brother and sister make a discovery. My Virgin Sister What starts as spying ends up as much, much more. Hindsight Mary Ellen is seduced into Anal sex by her loving neighbors. Words on Skin A little sister can't say some things out loud. Owning My Friend's Mom year-old guy has the power over his best friend's mom.

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Oops Mom walks in on masturbating son. Nothing Between Us Two friends let it happen. Fucked My Mom Mother gets close to year-old son. Threads: The Island Kyle gets an inheritance, sisters and trouble. Katie's Massage Husband sets up erotic massage for wife. Daddy's Slut Girl Ch. Mom Fulfills Son's Desires Son pesters mom until she gives in. Comforting My Neighbor's Daughter I fuck my innocent neighbor when she comes to me for comfort. But in other cultures such as Hinduism, Goddesses such as Durga are seen as fierce warriors, riding a lion, avenging their community and its honour.

This contradict ion in the portrayal of 'mothers' during armed conflict as both the fearless supporters of war or the courageous campaigners for peace is only an indication as to the power of mother imagery and its resonance in ethnic and nationalist culture.

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The decision to appropriate this image for political causes is therefore not unusual in an era of manipulative semiotics. Finally Nira Yuval Davis reminds us that it is women who are often used as the markers of ethnic difference.

Men the world over dress very much alike. It is women who are compelled to wear the ethnic clothing and carry the ethnic markings on their body. They are the cultural symbols of ethnic worlds.. Partha Chatterjee in his pioneering work on women and nationalism draws attention to the fact that during the nationalist phase, men strive to protect the home and the inner sanctum of their homes as the spiritual centre of their nationalism.

This role is played by women throughout the world- whether it is New Year ceremonies in the East or Christmas or Thanksgiving it is the women who are in charge of the rituals of the cooking of the distinctive meal, of the culturally appropriate dress to be worn during these rituals, and the religious practices to be followed in the home. Chatterjee sees them as the sphere that was protected from colonialism or the 'other' ethnic group.

In this context, to rape or mutilate women in ethnic conflict is to raid the inner sanctum, the spiritual core of ethnic identity and to defile it.

It is not unusual that men after they rape the women often tattoo their breasts or genitalia with insignia of the other community. This accentuates the fact that the female body is a symbol of a community's honour and its inner sanctum. To rape women with impunity and to mark their bodies with the symbols of the other side is to assert domination and to symbolically assault ethnic identity in its most protected space.

In addition to the myriad facets of the relationship between gender, ethnicity and nation, in terms of women's rights this combination is a problematic arena of contestation. In addition as Davis says, the rise of religious and cultural nationalism often results in imposing idealised notion of women from a mythical past.

These ideals born of another history, transmuted across time to a different time and another context often result in denying women rights and in lessening their mobility. These notions of the past, often serve to keep women in the home, to deny them education and employment opportunities and to prevent them from asserting any form of personal autonomy. In addition they are often discriminated in the personal and family laws that govern the private lives of ethnic groups. The Taliban are extreme version of this process- perhaps even a caricature- but their practices and regulations serve to highlight what happens to women in most contemporary ethnic and religious revivalist movements albeit to a lesser extent.

Regardless of this many women become actively involved in ethnic and religious causes.

It is only the rare individual like Virginia Woolf who will stand up and declare, 'As a woman, I have no country. As a woman I want no country. As a woman my country is the whole world. As I said earlier, sexual violence and rape were often seen as an aberrational part of warfare. However, this has begun to change. Firstly, anthropologists in large numbers are now studying violence and trying to devise a methodology to understand its role in society and among communities.

In addition human rights groups are attempting to perfect the strategy of fact finding missions. As a Special Rapporteur to the United Nations Human Rights Commission I see the importance of these missions even though they are short in time and do not carry the weight of an academic thesis.

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Today we have a plethora of information on human rights violations during times of armed conflict including information on sexual violence and rape. As I review these materials and reflect on my own fact finding missions, I begin to see a typology of violence when it comes to women and armed conflict. During times of armed conflict, women experience violence at the hands of the men of the 'enemy' community as well as soldiers of the 'enemy' community. They are most often gang raped in front of family members, their sexual organs are mutilated, tattooed or destroyed, they are sometimes stripped and paraded naked, they are often made to dance naked in front of enemy soldiers, they are sometimes enslaved and made to cook and clean for the men and soldiers of the other communities, and sometimes as in Rwanda intimate family members are asked to rape them in public.

Finally after such an ordeal, the majority are killed or left to lead a life with these memories. However, the question of honour raises another dimension. Not only 'the other' men but the men of their own communities, often their fathers and brothers commit violence against them to protect them from their fate. During the Indo-Pakistan partition riots this was chronicled in detail. He had six daughters, all of them very good looking.

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He was well to do and also had good relations with his Muslim neighbours. They told him to give his daughters in marriage to their sons- that way they would all then be related and his family's safety assured. They could continue to live in the village without fear. He kept listening to them and nodding seemed to agree. That evening, he got all his family members together and decapitated each one of them with his talwar sword , killing thirteen people in all. He then lit their pyre climbed on to the roof of his house and cried out 'Bring on the marriage parties And so saying he killed himself too.

Women were killed by their own men's sword, or they were made to swallow poison, pushed into wells, strangled and burnt alive. This violence was nearly as extensive as the violence by the men of the other community. In addition, the question of honour forced some women to commit suicide. Many women carried around poison packets, jumped into well or set fires and burnt themselves alive.

Many women and girls saved their honour by self-immolation. They collected their bedding and cots in a heap and when the heap caught fire they jumped on to it, raising cries of 'Sat Sri Akal'. Those who did not commit suicide feel that the community has concluded that they gave into sexual violence to save their lives, that they did not have a sense of honour to take their own lives.

This survivor's guilt had paralysed many women and some did end up taking their lives after the war was over. In other contexts, children of the next generation recited with pride how their cousins and womenfolks took their lives rather than allowing themselves to be violated thus preserving the honour of the family and the community. Finally with ethnic violence one horrific type of violence has recently emerged both in Bosnia and Rwanda, the problem of forced pregnancy. Stiglmayer reports,. In the rape camps of Bosnia and Herzegovina, Kadira was raped again and again she has forgotten how many times They just came and raped us and later they told us, 'Come on now, if you could have Ustasha babies, then you can have a Chetnik baby, too?

In Catholic and Muslim countries abortion remains a difficult proposition so many of these women had to give birth to children of hate. In East Timor one mother brought her child born after a rape by an Indonesian soldier to meet us. She told us how she hated and neglected a child until a counselor and a nun came to teach her how not to pass on her outrage and anger onto an innocent child.

The body language of mother and child was plain for the world to see. While other women cuddled the child and played with her, the mother did not touch the child even once and when she spoke to the child it was always in harsh undertones. Women suffer from armed conflict not only as direct victims.

One of the classic images of war and armed conflict are pictures of the mother and child refugees. Women are a large percentage of the world's refugees. While living in camps they are often victims of sexual violence and harassment. Human Rights Watch has chronicled the violence in East African refugee camps.

At the camps, they are often at the receiving end of sexual harassment from camp officials as well as other refugees. Often sex is exchanged for favours.