Dec 072013
 

After the war, a generation of men returned home to peacetime. Whether due to awakened homosexuality in the all-male society of the military, or just a distaste for the new American dream of job and family, many of these men created an alternative culture that continued the outdoor homosociality and initiatory experience of military life.

Samuel M Steward describes his early life in S/M before there was a Scene:

…in the 1930s, I had become interested in S/M [….] In those days there were no leather shops, no specialty stores; and leather jackets were unheard of and unavailable except in police equipment outlets that would generally not sell to civilians. I finally found my first one in Sears-Roebuck’s basement in Chicago. And I had unearthed– literally, for his saddlery shop was in a cellar on North Avenue– a little man who braided a few whips for me, and even found a “weveling” Danish cat-o’-nine-tails crocheted from heavy white twine, and located also a handsome crop of twisted willow wood.

My introduction to S/M had begun with my answering a personal ad in the columns of the Saturday Review of Literature, a weekly publication out of New York City. In those days some of the wordings and contents of the ads were mildly outrageous for the times, growing wilder until the publishing of them was entirely stopped by the guardians of our American purity. The one that caught my attention [in August 1947] ran something like:

Should flogging be allowed? Ex-sailor welcomes opinions and replies. Box…i

Answering that ad put Steward in touch with Hal Baron, a former sailor dedicated to connecting every S (sadist) with an M (masochist) he could, who connected Steward with other men who had answered the ad.ii

Steward, then a college teacher, was interviewed by the controversial Dr. Alfred Kinsey, and became an unofficial collaborator on Kinsey’s sexual research. The two men share an interest in sexuality and record keeping; Steward kept a comprehensive list of his many sexual encounters in his “Stud File”, often noted as “sadie-maisie” or “sad-mashy”.iiiKinsey invented the term “S/M” (pronounced “ess-em”) as part of his group’s elaborate alphanumeric code for discussing sexual topics discretely. In 1952, Kinsey arranged a meeting between Steward and Mike Miksche, a freelance illustrator and erotic artist under the alias “Steve Masters”, as M (masochist) and S (sadist) respectively. Kinsey filmed this two-day encounter, the first homosexual encounter so recorded for the archives, as if documenting the mating habits of a rare species of lemur.iv (The film was financed by funds earmarked for “mammalian studies.”v)

Later in his life, Steward pursued many other men whom he hoped would be the “S” of his fantasies, often to great disappointment. Having to instruct the young hustlers sent by Chuck Renslow, Chicago-based publisher of beefcake magazines and owner of the Gold Coast leather bar, in how he was to be (mis)treated, Steward typed up a numbered “handout” which he had each new arrival read before the session. Titled “WHAT THIS PARTICULAR M LIKES”, it included instructions like “Please remember: his is your absolute slave” and “Piss in his mouth (a little, not too much…)” and “Give him a few whacks on the ass with your belt. Or use whip if one present.”vi Like Sacher-Masoch, Steward’s desires were so insistent he wanted nothing left to chance.

When leatherman culture began formalizing in the late 1950s, the aging Steward couldn’t adapt. His ambivalence about other homosexuals made him solitary and antisocial, and he believed that his desire, for rough, working-class or criminal-class, heterosexual men and sex that was always on the brink of real violence, could not be domesticated. He wrote an essay called “Pussies in Boots”:

An artificial hierarchy, a ritual, and a practice have been superimposed over a very real need of the human spirit [to locate that which is authentically masculine]… [but] the entire affair has become a ritual, a Fun and Games sort of thing, and in essence there is no difference today between a female impersonator or drag-queen and a leather-boy in full leather-drag. Both are dressing up to represent something they are not…

It is difficult to say at what point in such a “movement” the degeneration sets in, and the elements of parody and caricature make their first appearance. Perhaps the decay began when the first M decided that he, too, could wear leather as well as the big butch S he so much admired. And so he bought himself a leather jacket…vii

In Steward’s day, the closest thing to gay literature were hand-written or typewritten stories circulated in the homosexual underground. In America, no publisher or printer would touch the stuff. When Steward managed to get access to a hectograph, a device that could make maybe fifteen or twenty copies from a single master sheet, to reproduce his own stories, it was a huge leap forward.

Steward’s life also shows that what later generations of kinksters lionize as the “Old Guard” were once the new radicals.

iSteward, Samuel M. “Dr. Kinsey takes a peek at S/M: A reminiscence” in Thompson, Mark, ed. Leatherfolk: Radical Sex, People, Politics, and Practice. Alyson Publications, Inc., 1991 Pg. 83

iiSpring, 2010, Pg.102-103

iiiSpring, 2010, Pg.189

ivSteward, Leatherfolk, Pg.85-89

vSpring, Justin. Secret Historian: The life and times of Samuel Steward, professor, tattoo artist, and sexual renegade. Farrar, Straus and Giroux, 2010 Pg.139

viSpring, 2010, Pg.288-289

viiSpring, 2010, Pg. 302

Bookmark and Share
Jul 022013
 

It’s still a bit rough around the edges, but the first draft of chapter 6 is done (6,800 words). This was parts of another, very long chapter split into two, and covers things from the Victorian era like flagellation erotica, fetish letter columns and the flagellation culture of Eton. The remainder will go into chapter 7, with more Victoriana like Krafft-Ebing, Sacher-Masoch and the network of kinksters that coalesced around Richard Moncton-Milnes, later Lord Houghton. This probably won’t take long to get to first draft stage, just some reogan

I’m still not completely happy with the organization of these two chapters, and may reorganize them in a second draft. There’s a lot of information to cover, and it all interconnects in loose ways. Alan Moore, in the preface to From Hell, quoted somebody else as saying, “One measures a circle, starting anywhere.”

I’ve decided to press on instead of editing (or writing more blog posts), as I think it is more valuable to get a presentable complete draft finished than to refine. There are still areas I haven’t really begun to research.

I should also mention that my fiction short story “The Thing in the Printer” has been accepted by Ghostwoods Books for their Cthulhu Lives Lovecraftian horror anthology.

 

Bookmark and Share
Apr 302013
 

Salon.com has an interview with former nun Mary Johnson, who worked under Mother Theresa at her mission in India. Currently being considered for canonization, the late Mother Theresa has come under scrutiny for her beliefs in the nobility in suffering, not only the voluntary kind, which border on religious masochism.

During your time with the sisters, you gave up all possessions—your hair, which had to be shorn every month, an audiotape sent by your parents, even photographs. How does this relate to the fusion of love and pain?

The Missionaries of Charity set out to live like the poor they serve. We each had two sets of clothes, which we’d wash by hand every day in buckets. We ate rotting vegetables and stale bread that we’d begged from wholesale grocers. We slept in common dormitories, without any privacy, on thin mattresses we’d made ourselves. Living poorly day by day convinces you that life is hard. For a Missionary of Charity, ideal love was self-sacrificing, even to the practice of corporal penance.

Your first session of self-flagellation is imprinted in my mind: “My knees shook. I took the bunch of knotted cords into my hands. From Sister Jeanne’s stall, I heard the beating sounds, one, two, three. . . . I swung harder. The skin of my lower thighs turned red, then red with white streaks as I hit harder.”

When I took that rope whip into my hands, I was scared, I was excited, I hoped that I was on my way to conquering my selfishness and becoming a holy person. When you visit the homes and shrines of various saints, you often see hair shirts or whips or spiked chains on display. This is a religion in which nearly every house of worship, classroom, and private home has as its most prominent feature the image of a bloodied, tortured man. We were taught that wearing spiked chains and beating ourselves allowed us to share in his work of redemption. I know it doesn’t make much sense when you say it just like that, but within that entire system it had its own weird logic.

I’m reminded of Hannah Cullwick and her nun-like devotion to her labours, based on her own private value system. Is this masochism? Of a kind.

The problem with this kind of thinking is what happens when you are in a position to impose it upon others, who have no choice in their conditions. Subsequent investigations have shown that her mission provided a standard of care that would be intolerable in any non-religious institution, and she avoided modern medicine. She followed a medieval line of thought that the soul in the afterlife was all that mattered, not the body in the moral world.

Bookmark and Share
Feb 232013
 

Django Unchained 2012, writer/director Quentin Tarantino, IMDB

(Spoilers ahead)

Briefly, Django Unchained is about a slave in the Old West, before the Civil War, who is freed by, then partnered with, a German bounty hunter, Dr. Schulz. They set off on a quest (explicitly compared to the German legend of Siegfried/Sigurd) to recover Django’s wife Broomhilda from a plantation known as “Candie Land”.

Continue reading »

Bookmark and Share
Apr 062012
 

It’s been said that Hallowe’en is Christmas for queer people, but if there’s a holiday for kinksters, it is Good Friday. This is the day when a man was tortured to death for trying to get people to be nice to each other.

While I don’t have this quite figured out yet, I get the impression that the primacy of the Passion, the story of Jesus Christ’s betrayal, murder and resurrection, was a late medieval invention, and earlier depictions of Christ in graphic art and storytelling focused on his life as teacher and miracle-worker. The violence of the Passion came later. One person I know suggested that the cult of the Passion coincided with the Crusades, violent art reflecting a violent society, or even as intentional anti-Semitic propaganda.

Continue reading »

Bookmark and Share
Mar 082012
 

The Au carrefour étrange blog has several scans of vintage bondage and flagellation erotica from France. One of them is Les Confidences de Chérubin by G. Donville, originally published in 1939 and featuring beautiful spanking, lingerie and maid illustrations by Cheri Horouard, aka Herric.

Maid in uniform spanking young woman in bed

This is a great reissue the less fortunate will be able to buy, for lack of the original edition that not only is rare but does not approach within 100 euros you.
In addition to this text very pleasant, originally published by the great Jean Fort (Nettles White etc..), Whose narrator, Peter Thiverny tells, from initiation to sensual pleasure in voyeurism (parents) and the discovery of female buttocks (the young Monique and her swing) to various sexual practices including spanking with many companions of passage, and more so, this beautiful edition reproduces illustrations from the original edition (1939) Cheri Herouard (signed Herric).

[via Google Translate]

Man in turban and chains kissing foot of woman in quasi-Oriental headdress

While most of the illustrations are set in the present day, the one above indulges in Orientalist fantasy with the appropriate props.

Bookmark and Share
Nov 072011
 

Peakman, Julie Mighty lewd books: the development of pornography in eighteenth-century England Palgrave Macmillan, 2003 Gbooks

As in just about any discussion of pornography, this book addresses the problem of definition. Peakman “place[s] pornography as one genre within a superfluity of other types of erotica, erotica being used as an overarching description for all books on sex… either overtly or in a ‘hidden’ form; for example, through metaphor, innuendo or implication.” (pg. 7) She defines pornography based on carrying the intention to sexually stimulate. I don’t consider that an adequate definition, as texts that are not pornographic or even erotic (in Peakman’s usage) can be read pornographically. This is particularly relevant in discussing anti-Catholic propaganda/”Convent Tale” pornography. Peakman introduced me to the useful term of metalepsis, “layer upon layer of figurative terms (particularly metaphors) distancing the real subject (sex) under discussion…. It also reveals the multiplicity of images and understandings of men’s and women’s bodies which were current, many of them conflicting, some of them constant.” (Pg.9)

Continue reading »

Bookmark and Share