He loops the mustard yellow rope into knots, strong fingers pulling it tight around her skin. One hand grips her shoulder, the other drapes the rope around her chest, pulling it into the first of several harnesses for a full-body "takate kote." It's taken him years to master box-tie suspension, and women like Cherise come here to learn, to spend an hour in someone else's control, hanging from ropes as their body drifts into a zen-like state of numbness.
"We never have sex," says DallasKink, a local rope maker and bondage instructor. "People come here in couples or single to explore things they're curious about or to learn how to tie each other up, and I'm happy to teach them."
Cherise is an average working mom with a day job in marketing and what she describes as a "vanilla life." She invited me along to watch her get tied up, to open my eyes to the sensual lifestyles that exist alongside the rest of Dallas. Her name, of course, is not Cherise, just as no one has ever named their child "DallasKink," but anonymity is vital for keeping their daily lives intact.
"America is still very conservative, and a lot of us could lose our jobs if we were publicly interested in these things," she says. "I'm balancing two different lives. Sometimes I think it's shame they have to be disconnected because the bondage community is certainly not as dark as people are led to believe."
Cherise says she also once assumed the community would be filled with Slipknot music, ass-less chaps and giant whips. Certainly Hollywood depicts the world of sexual dominance as savage and dangerous, but Cherise found the Dallas community to be respectful and welcoming of her exhibitionism and rope fantasies. And she found a teacher in DallasKink, who emphasizes safe practices and the importance of trust.
"My first rule is no neck," DallasKink says. "When you're playing with ropes, you never tie anyone up by the neck. That's when things get dangerous."
Such conversations about safety and proper technique became the inspiration for Bondage Expo Dallas, which was created by DallasKink last year. Now an annual event, this weekend-long convention take place April 25-27 at the downtown Crowne Plaza and runs the bondage gamut, teaching beginner techniques to the eager 50 Shades of Grey reader and heightening the practices of the hogtying exhibitionists. Bondage masters from across the globe visit the expo to discuss the distinction between torture and applied pain, or the psychology of predicament bondage, which embarrasses or humiliates its subject to fulfill unrealized desires.
For outsiders, understanding this need for mental fulfillment can be an entry point into an otherwise unfamiliar fetish. For many people in the BDSM (bondage, discipline, dominance, submission, sadism, masochism) community, there is an inextricable link between their childhoods and their desires. This may sound perverse, but research demonstrates that latent desires, thoughts or interests in childhood spur sexual adult behavior. Unsurprisingly, Sigmund Freud gave the first detailed psychological reports of these behaviors, pointing to a child witnessing adults having sex and projecting a scenario of one adult controlling another onto the scene.
"They inevitably regard the sexual act as a sort of ill-treatment or act of subjugation," Freud wrote, in an essay on theories of sexuality. "They view it, that is, in a sadistic sense."
In his studies on the topic, Dr. Charles Moser of the Institute for Advanced Study of Human Sexuality in San Francisco finds the motivations for kinky behavior to be incredibly diverse. But his findings echo the sentiments of DallasKink, in that while the scenarios lead to intensified sexual fulfillment, they create catharsis rather than orgasm....
Facebook and Twitter are social networking standard names, but maybe you’ve got a bit of an interest in kinky social media — and sites like FetLife are quietly, discreetly growing in prominence amid the more vanilla social networks.
Of kinky social media options, you’ll find enclaves on Tumblr, Reddit, and other sites — but FetLife is an outlier both in its singular devotion to kink and BDSM and its alignment with real life after social media connections are made.
The internet is for porn, or so they say, and FetLife is for BDSM and kink — a realm in which far many more people than you might realize have a casual to intense interest and drive to get involved. Social News Daily has covered the world of quick hookup social — like Tinder, Grindr, and Bang With Friends — but like kink itself, the BDSM social media thing is a bit more intense, complicated … and maybe fun.
Most people dip a toe in the FetLife pool hesitantly, unaware of the copious real-life social opportunities that crop up on the site in most localities. BDSM and kinky social media aren’t nearly the same as their contemporaries like Facebook, but the ability of kinky folk to make connections with like-minded folk is rife and valuable.
The post linked above examines both FetLife and kinky social media, observing of a local event:
“So as someone from outside the lifestyle looking in, I can appreciate that Purgatory does provide a place for people to dip their toe into kink. It’s also a place for FetLife folks to get together offline. I appreciate seeing any kind of community building, especially for people on the fringes. Human sexuality is amazingly diverse. Everyone should be free to explore their sexual self in a safe and non-judgmental space.”
Consent isn’t black and white – in fact sometimes what’s legal isn’t considered to be ethical by kinky people, and sometimes what kinky people consider to be ethical isn’t legal. Come join our interactive discussion to talk about the concepts of risk, limits, renegotiation, and how consent is given in scenes vs. power exchange relationships. We’ll look at the results of NCSF’s Consent Survey and see where the respondents largely agreed (you can revoke consent at any time), and where there was significant disagreement (above a certain degree of injury, there should be prosecution even where consent was given). Come talk about how the community is dealing with consent, so NCSF can hear from everyone what your shade of consent is.
Earlier this year, I wrote two articles about BDSM—bondage, dominance/submission, and sadomasochism. I argued that BDSM, unlike homosexuality, was inherently problematic and wasn’t an orientation. Defenders of BDSM—Dan Savage, Jessica Wakeman, Clarisse Thorn, Jillian Keenan, and dozens of Slate commenters—wrote back, rejecting these arguments. Then, two months ago, Dutch psychologists published a study of kinksters and mental health. I started digging around. There isn’t much quantitative research on this population, but I found a few decent studies that can help us clarify this debate. Is BDSM sick? Let’s look at the evidence.
1. How many people do BDSM? There’s only one good random-sample survey on this question. It was taken in Australia a decade ago. Nearly 20,000 people between the ages of 16 and 59 were interviewed by phone. In the whole sample, 1.8 percent of men and 1.2 percent of women answered yes to the question, “In the last 12 months, have you been involved in B&D or S&M?” (The question went on to explain, “That’s bondage and discipline, sadomasochism, or dominance and submission.”) Among respondents who were sexually active, the BDSM minority barely increased, to 2.0 percent of men and 1.4 percent of women. Among those who had a sexual partner in the previous year, the figure was 2.2 percent of men and 1.3 percent of women.
That’s roughly equivalent to the sexually active gay population, as measured by similar self-reporting. In the Australian survey, the authors reported, “less than 2 per cent of men and women” said they’d “had sex with a same-sex partner in the past year.” The percentage of respondents who said they’d ever had a gay sexual experience (not just in the last year) was higher—six percent of men, nine percent of women—and presumably the same is true of BDSM. In the Dutch study, for instance, 448 respondents accessed and completed a BDSM survey through a Web site devoted to personal secrets. Of these, three percent “indicated having had previous BDSM experience.”
2. Is it an orientation? Previously, I argued that homosexuality is fixed (an orientation) but that BDSM is flexible (a lifestyle). Kinksters replied that BDSM, too, is an orientation. What do the data show? Mostly flexibility. In a study of Finnish BDSM enthusiasts, 27 percent “endorsed a statement suggesting that only sadomasochistic sex could satisfy them,” but only five percent “no longer practiced ordinary sex.” Furthermore, 40 percent had changed their “preference” or “behavior” (in the authors’ words) from sadism to masochism or vice versa. In another study, conducted in southern California, “32% of the sample indicated that BDSM play occurred less than half the time they spent in sexual activity with partners, and just 11.2% indicated that BDSM play was their only form of sexual activity.” The core group, dedicated to BDSM, seems vastly outnumbered by dabblers.
3. Is it physically dangerous? That depends on what you’re doing. In the Finnish study, bondage and flagellation were standard: More than 80 percent of the sample had done them in the preceding 12 months. The riskier stuff was far less common: piercing (done by 21 percent of the sample), skin branding (17 percent), hypoxyphilia (suffocation games, also known as breath play—17 percent), electric shocks (15 percent), and knives or razor blades (13 percent). The California study found a similar pattern: Bondage, flogging, and spanking were standard (more than 80 percent had done them), but other practices—“fire play” (20 percent), “piercing play” (20), cutting (14), branding (9), and scarification (5)—were rarer. Some potentially dangerous activities were surprisingly common—“electric play” (42 percent), “knife scenes” (40), and “breath play” (27)—though in many cases, the implements were probably just props. It looks as though about 20 percent of these folks are actually cutting, burning, zapping, or partially suffocating each other.
That’s a minority, but it’s still worrisome. In the Finnish sample, those who said they’d previously suffered sexual abuse—23 percent of the women, and 8 percent of the men—were particularly problematic. According to the authors, “Visits to a physician because of injuries obtained during sm-sex were significantly more common among the abused respondents (11.1%) than among the non-abused respondents (1.8%).”
BDSM community leaders preach the importance of “safe words”—prearranged signals that the restrained, flogged, or dominated participant can use to withdraw consent and stop the action. In the Finnish study, 90 percent of the sample said they “sometimes” incorporated such words in their encounters. But fewer than half did so “without exception.” That, too, is a problem.
4. Is it mentally unhealthy? For the most part, no. The surveys vary, so let’s take them one by one. The California study, conducted by Pamela Connolly of the California Graduate Institute, found a “significantly higher level of narcissism” in its BDSM sample than in the general population. Connolly esimated that 30 percent of people in the sample were clinically significant on that scale. Theoretically, a high narcissism score implied “little interest in give-and take in social life,” but Connolly cautioned that it could signify “personality strengths as well as personality pathology.” Only two of the 132 participants met the criteria for pathological narcissism, and Connolly noted an “absence of borderline pathology.” ...
The Ombuds Committee for the National Coalition for Sexual Freedom (NCSF) handles complaints and concerns regarding the conduct of NCSF officers and staff, and the operations of NCSF institutions. The NCSF Ombuds Committee shall be established as an Advisory Committee, as per NCSF bylaws, to review Coalition administration and activities, assuring ethical and effective fulfillment of NCSF’s mission and goals.
The Committee shall consist of three people, appointed annually by and accountable to the NCSF Board, for rotating two-year terms. The members may be reappointed for one subsequent two-year term. The members must be members in good standing with NCSF, either a Coalition Partner representative, a Supporting Member, or an Individual Member.
Please send your nominations to:
1. Name and contact info of nominee – email and/or phone #
2. Professional experience that would assist you in performing the job of an Ombuds volunteer
3. Experience in the kink, leather, fetish, swing or polyamory communities that is relevant to performing the job of an Ombuds volunteer
4. References, professional and/or alt sex communities related.
Nominations will close May 8th, 2014.
Interviews of the nominees may be conducted by telephone or Internet chat. Applicants shall be assessed for the following:
a.knowledge and experience of processes for arbitration and/or adjudication of disputes;
b.familiarity with NCSF’s mission, bylaws and policies, and the ethos of the Coalition’s constituent communities (BDSM/kink/fetish, polyamory, swing);
c.capacity to remain objective and impartial in reviewing information;
d.overall character and reliability.
To prevent potential conflicts of interest, no Ombuds Committee member shall concurrently serve as an officer, staff member, or Board member of NCSF. The Committee shall select a chair from amongst its members annually.
NCSF is here to help you, so please help us! Support NCSF by becoming a member, volunteering or donating today! www.ncsfreedom.org
“Poly-Cocktails,” I learned last week, doesn’t refer to tropical drinks or even complicated ones. Rather, it’s the name of a Lower East Side party for people who are done with monogamy.
This revelation, care of a Rolling Stone article that’s been making the rounds, is mustered as evidence that Millennials think differently about sex and marriage than past generations. To the point where, gosh, well-dressed, educated young men and women are having open relationships.
The article practically gushes about its subjects: “Leah and Ryan, 32 and 38, respectively, don’t fit … preconceived ideas [about open relationships]. They’re both young professional types. She wears pretty skirts; he wears jeans and trendy glasses. They have a large, downtown apartment with a sweeping view.”
Wow, even people with money want to have sex with people who aren’t their significant others?
The author goes to great lengths to suggest that this is not your parents’ (or grandparents’) open relationship. Move over, Bob & Carol & Ted & Alice. Forget about the key-swapping parties in “The Ice Storm.” This is the New Monogamy, “a type of polyamory in which the goal is to have one longstanding relationship and a willingness to openly acknowledge that the longstanding relationship might not meet each partner’s emotional and sexual needs for all time.” How mature.
Note to Rolling Stone editors: Plenty of married couples acknowledge this. But they also acknowledge that having their “needs met” may not be the only or the most important reason to get married and stay married.
“There will always be an avant-garde,” says William Tucker, author of the new book, “Marriage and Civilization.” Yet the statistics (largely absent from the Rolling Stone piece — why let facts get in the way?) suggest that middle- and upper-class Americans (those most likely to make up that avant-garde) are actually the most likely to marry.
Which is not to say that nothing’s changed. The average age of marriage has skyrocketed over the past half-century, which has meant several changes for Millennial relationships.
First, when people do get married today, they’ve typically been living on their own for more than a decade and are less likely to take advice from their families than, say, someone marrying at 21. Second, they’re more likely to have sampled the other options and have a longer list of things they’re looking for in a mate.
One’s 20s have long been a period of experimentation, Tucker notes. And, thanks to the pill, it can be experimentation without major life consequences — i.e., a baby.
Indeed, when the pill was first introduced, he reports, people talked of birth control as something that “would allow men and women to do a better job of finding the right person — people wouldn’t be forced into marriage before they’re ready.”
Yet there’s little evidence that the pill has vastly improved our choice of marriage partners. The divorce rate certainly hasn’t dropped.
In other words, the New Monogamy, which is really one long not-completely-faithful relationship after another, isn’t improving the prospects for what most young adults still say they want — a happy and faithful marriage. ...
A few weeks ago, Lady Elizabeth had her pain slave over for coffee and a “medical scene.” He had brought his camera with him, and, lying supine on the operating table, he managed to snap a few pictures of her as she performed urethral insertions on him with a long, silver needle. “He gets points for having steady hands,” she told me. No nurse get-up was donned that day, and she had foregone her standard head-to-toe latex: the dominatrix who appeared in the photographs wore jeans, a tank top, and something like a snarl twisted across her doll-like features. “Wow, I’m a really nice person when I’m not hurting you,- but gosh” she said, flipping through the photos later. Ever attentive, her slave was quick to reply. “Well, you’re a really nice person while you’re hurting me, too! It’s okay!”
When I ask her to describe the woman in the image, the question extends between us like a tightrope -— smooth, slippery, and a little slack. “Diabolical,” “scary,” and “perverted” are all words that skim past as we fumble. As Elizabeth settles on “real,” there is something of the teetering quality of a funambulist in the way she plucks the word from the ether. The term is unsatisfying to both of us. I am not yet sure what the “reality” of the professional dominatrix looks like to her — I cannot tell you exactly what she saw in the image — but this sense of verbal instability, she tells me, is part of her job description. As a professional dominatrix, Lady Elizabeth lives in constant suspension between planes of communicable wants and the dark, moving shapes of the physical realm. Her purpose: to bind together the known and the unspeakable, coagulating desire into its most powerful corporeal embodiment.
If the dominatrix’s profession is based in part in physicalizing the abstract through language, Lady Elizabeth is particularly well-equipped for the challenge. In addition to her job as a dominatrix, she holds a PhD from an Ivy League university and has written a dissertation on gender, language and meta-communication in S&M communities. As one immersed in both the study and practice of her field, Lady Elizabeth’s position as a BDSM practitioner is twofold—she is immersed in the reflexive academic project of talking about language, and, as a practicing domme, traffics in modes of communication that can only be experienced through nonverbal means.
It is fitting, in this sense, that I first encounter Lady Elizabeth through her website, where the seduction of image tugs against her purported affinity to word. Flipping through her photo gallery, readers need not be able to articulate their fantasy so much as point to the visual aid that renders it in dazzling Technicolor: Lady Elizabeth in a hula skirt, coconuts in hand; Lady Elizabeth in white riding pants and a riding crop; Lady Elizabeth in a cowboy hat and jeans, brandishing a bullwhip. Lady Elizabeth in a floor-length black latex tube dress, red hair swept over one shoulder, testing a plaited leather cane in her tightly clenched fist.
I discover the site on a Monday. By Tuesday, I’m an addict. Lady Elizabeth’s webpage is only one of many within a labyrinthine online kink community, home to The Pervocracy, Fetlife (Facebook for fetishists!), and CollarMe, a dating site for locating “like-minded kinksters in your area.” These woods are dark and deep — like many other pro-dommes, Lady Elizabeth has a Jessica Rabbit physique, the vinegared gaze of a video-game villain, and a lengthy list of talents including remote-control TENS unit capabilities and a specialty in nanny/teacher play. However, it has not escaped me that her namesake, Lady Elizabeth Foster, duchess of Cavendish, was a novelist from the early 1800s who was famous for her ménage a trois with the Duke of Devonshire and his wife, Georgiana Cavendish. Lady Elizabeth Foster is famous for her dalliances in French intellectual circles, her riotous parties, and her slew of illegitimate children. In her letters to Georgiana, Lady Foster refers to the Duke by their pet name for him, “canis.” We need not have been there to hear the two of them whisper it in his ear — this kink (their kink) takes place on the page.
A “safe word” is a previously agreed -upon code word which, when spoken, halts uncomfortable physical action during a bondage scene. To me, the phrase seems somewhat redundant. As a student of literature, I have always thought of words as “safe,” and the project of learning to wield and manipulate them as means of self-armament. Confronted with the sharp-edged patent leather ambiguities of the domme world, however, I find myself on unsteady ground. With its plethora of double (sometimes triple) entendres and unending scroll-down menus for preferred role options (on Fetlife, you can choose among “ageplayer,” “babygirl,” “bottom,” and “top,” along with 39 other self-identifications), this language is not English as I have encountered it in my academic life or elsewhere. I am not only BDSM illiterate, but unversed in the principles of articulating desire through these words — be they safe, dangerous, or otherwise.
The voyeuristic pleasures of my one-way mirror vantage into domme world soon become impossible to sustain. On Fetlife, users who only look at others’ accounts but do not engage with them are quickly dubbed creeps; a few weeks into my idle membership, the site’s webmasters send me an email which includes the phrase, ‘FetLife is not a meat market.’ With this, my road out of the virtual realm and into Lady Elizabeth’s dungeon is swift, though paved with stuttering. When I first call her, Lady E’s voice has all the lilts and cadences of a slightly huskier-toned (albeit phone-sex-proficient) Terry Gross, and, though I am the one doing the interviewing, I can’t shake the tics of a first-time guest on “Fresh Air”. Mumbling. Silence. The sense of being stuck in a role play scenario that’s struggling to get off the ground. On the day of our meeting, typos riddle my confirmation texts, to her glib reply: “great, will be here playing secretary (as in emails, not the hot film)”. ...
There's nothing wrong with taking ownership of one's body and pride in one's sexual fantasies
by Anna Pulley
Amanda is a tall, slender musician, whose sweet countenance and nerdy glasses belie the filthy things that come out of her mouth at times. “I’ve never felt as strong and alive and human as I’ve felt when somebody was fucking me with my face pressed up against my bathroom mirror,” she tells me.
As someone who writes about sex for a living, I’ve found this disconnect to be generally strong among women talking about sex. The common adage, “You can’t judge a book by its cover” applies doubly when it comes to desire, specifically the desire for rough sex, which has always had its detractors, but is back in the news again after Duke porn star Belle Knox called it empowering, and critics claim that engaging in it is terrible, wrong, anti-feminist, and in extreme cases, that it’s “destroying the country”–because consensual sex between adults is definitely the same thing as Armageddon.
“I’ve been called a hypocrite and mocked for daring to talk about empowerment if I have also not kept adequately hidden away my enjoyment of rough and dirty, nasty and filthy, saliva-dripping and name-calling-filled sex,” writes Belle Knox, the Duke student who’s been cast in the spotlight for her rough sex porn clips, in her recent xojane essay. Knox’s “greatest crime” as she relays it, is simply that she admitted to liking rough sex. I think her greatest crime is that she’s a Libertarian (just kidding). Knox’s essay raises some important points, and one would think that, considering that more and more people of age have grown up with insta-access to a variety of kinky porn, an admission of rough sex wouldn’t be a big to-do. Yet apparently it is. One of Knox’s disparagers commented, “So being choked, spit on, and degraded is now empowering?”
Amanda thinks it is: “I do find it empowering, both as a top and a bottom–I think that power is not something that people, especially women, are super accustomed to either feeling purposefully or are encouraged to savor as such.”
Kate, a theater director, agrees. “I think any act of the body that is chosen, not coerced, is inherently empowering. I’m exercising my own agency, my power over my own body. And there the power is in choosing to lose myself in the moment, to yield.There’s something very fulfilling in trusting [my dominant partner] to push me farther than I can go myself.”
Meagan, who works in the tech industry, also echoes that empowerment is about choice. “I’m successful and in control the rest of my life, so making the deliberate choice to hand over the reins to my male partner for a small amount of time is so hot.”
Of course, rough sex isn’t for everyone, but that doesn’t mean it should be taken off the table entirely or derided. Nothing is for everyone, after all, not even sex itself (just ask an asexual person). “I’m not always in the mood for it,” Kate attests. “And I would never be comfortable getting thrown around if it wasn’t my idea. I would certainly never advise someone to have rough sex if it didn’t genuinely turn them on. But I’m all for respecting an adult’s agency.” Agency and choice are two key words often championed by feminism, yet sometimes they don’t translate when it comes to the other F-word, and some feminists find rough sex to be, well, sexist.
Audre Lorde, a brilliant writer and feminist, wrote about the perils of sadomasochism in her book of essays, “A Burst of Light:” “Even in play, to affirm that the exertion of power over powerlessness is erotic, is empowering, is to set the emotional and social stage for the continuation of that relationship, politically, socially, and economically. Sadomasochism feeds the belief that domination is inevitable and legitimately enjoyable.”
Barring the fact that it is “legitimately enjoyable” for some people–“Sometimes I burst into tears from how hard I come. It’s wonderful, such a catharsis,” Kate says–Lorde is playing into a common criticism leveraged against rough sex. Namely, that it somehow implicates one’s activities outside of the bedroom, i.e., giving up power in the sack means you’re also giving it up in the world. Or worse, that you’re somehow contributing to existing oppressions that rely on power or dominance. But that couldn’t be further from the truth. The sex you like doesn’t dictate who you are. ...