Peter Tupper

Mar 162007
 

One of the key texts in the evolution of kink is the correspondence columns in Victorian popular magazines, the great-great-grandparents of Penthouse Forum. Even magazines as staid and middle class as The Englishwoman’s Domestic Magazine, published by the Beetons, ran fetishistic letters about corporal punishment and corset tight lacing.

There’s three ways of looking at these letters.

  1. They’re written in house and therefore wholly fabricated
  2. They’re written by the readers and mainly genuine
  3. They’re written by the readers and mainly fantasy

Continue reading »

Mar 112007
 

Catholic World News has an interesting comment on modern-day mortification of the flesh.

Senator Paola Binetti, who is also a medical doctor, spoke out after another legislator, the homosexual activist Franco Grillini, made a reference to “sadomasochistic practices” of Opus Dei— specifically mentioning the cilice, a chain that is worn around the thigh, chafing and pricking the user’s skin.

Explaining why celibate members of Opus Dei wear the cilice for a few hours each day, Dr, Binetti told the Italian television audience that the practice is a small mortification, helping members to appreciate the value of sacrifice. “The cilice,” the lawmaker said, “causes us to reflect on the fatigue of daily life, such as the sacrifice of the mother who wakes during the night because her child is crying.”

I finally found a book with a thorough account of the flagellant movements of the 13th and 14th centuries, and the papal condemnation in 1349: Norman Cohn’s The Pursuit of the Millennium (Pimlico, 2004).

The flagellants were a populist movement who, apart from flogging themselves around churches, also advocated attacking the clergy and nobility, and claimed to be able to perform miracles. Their leaders, lay worshipers called Master or Father, took confession and offered absolution. The people treated them like living saints.

This was too threatening for the powers that be. Pope Clement VI had once authorized mass public flagellations in Avignon, but a year later in 1349 he flip-flopped and issued a papal bull banning flagellation. Religious and secular authorities colluded and effectively stamped out the movement with excommunication and executions, though it flared up every now and then until the 1480s.

The irony is that the Church maintained flagellation as an ascetic and monastic practice (not a sacrament as the flagellants had it) after the papal bull. Some former flagellants repented by being flogged by priests in St. Peter’s in Rome.

Opeus Dei still practices corporal mortification to this day, though it’s generally mild stuff like taking a cold shower, fasting, remaining silent for certain periods. This is practiced by numeraries (celibate lay worshipers).

It looks to me like the issue was about control. Flagellants were a populist movement, mainly comprised of peasants and artisans, who experienced their self-inflicted pain as an imitation of Christ and a personal experience of contact with the divine. This was in contrast to the Church’s monopoly on religious experience. If you want to touch God, you couldn’t do it on your own, or see someone else do it. It had to be sanctioned by the Church.

Perhaps that this is what drove flagellation and mortification out of religious life for the laity, and made it reappear in the low culture of brothels and broadsheets. A few centuries later, we have the modern BDSM culture in Western civilization.

Incidentally, I can’t help drawing comparisons between the flagellants and the Space Monkeys of Project Mayhem in Fight Club: salvation through self-inflicted violence, growing into a paramilitary organization, plus a populist critique of elites and an apocalyptic mentality.

Mar 082007
 

I bought a “stripped” copy of the 1972 edition of Larry Townsend’s The Leatherman’s Handbook off Ebay. It’s a strange read, considering it was published the year I was born, 1972; unironic use of the word “groovy” for one thing.

Even the terminology is different. Townsend uses S and M to refer to Sadist and Masochist respectively, not Slave and Master. It’s also a glimpse into a time when you couldn’t even mail-order whips and handcuffs.

Townsend’s attitude towards women or heterosexual S/M people is not positive.

While I cannot speak from personal experience, I have discussed this heterosexual bondage scene with several people who are deeply involved in it. I found that in most cases it was the man who desired to submit. Le Grand Marquis to the contrary, I saw the antithesis of the gay leatherman involved in this. Then I found some of the most qualified Ms [masochists] saying it really wouldn’t matter: “If I’m strapped down, maybe with a blindfold over my eyes how can I tell if it’s a man or a woman who shoves that dildo up my ass?”

Thus, I may have been wrong… at least as far as the very deeply involved bottomman is concerned. As to the rest of us- the S [sadist], the less experienced guy, or the casual leather tripper- I must adhere to my original premise. In the hetero scene we have a woman, whom our society usually casts in a submissive role- and who has been emphatically placed in this role by nature’s sexual physiognomy- assuming the master’s stance. The man, who may be a leader in the business world or an otherwise strongly dominant figure, assumes the posture of a crawling slave. Thus, the elements of bondage and humiliation are much the same as ours. But the fetish… the object of adoration is completely different. For most of us, if we’re going to play M, we want to know there’s a cock attached to the S! And we want to know it’s real!

Like Krafft-Ebing, Alfred Kinsey and even Nancy Friday, Townsend’s work is in large part a collection of people’s stories, and those stories rather freely mix fantasy and fact. A large part of the book are stories men have mailed to him, many of them set in a military or paramilitary institution.

Feb 142007
 

I visited the Vault when I was in NYC back in the spring of ’97. I was lucky enough to be there for a Eulenspiegel Society femdom party with TammyJo Eckhart. It was great being in a part of New York BDSM history, seeing the famous sloping bar and the three levels of playspace. I also got to visit the Hellfire Club.

Sadly, both were gone when I returned in the fall of 2005. Blame it on a combination of rising rent, Giuliani, 9/11 and a recession. Now, the Vault’s former owner is about to tell all.

Anthony Marini, who owned the dungeon-like venue from 1992-2001, is shopping a tell-all book that he says will name names and blow the lid off scandals involving the rich and famous and the NYPD.

“Some of it is so controversial, there’s going to be heat,” Marini told Page Six. “It goes into police corruption. I have cops getting involved with transvestites – one who was a beat cop and is still on the force now as a lieutenant. And I’m going to name him.”

If you’re into celebrity name dropping, this might be a fun read, but I’m not terribly interested in a B-listers flirting with the edge of kink. That’s a mixed blessing. Like all transgressive subcultures, kink’s interface with vanilla culture is always hazy and constantly shifting, and the flow of social capital tends to go from the higher ground of kink to the lower ground of vanilla. When celebrities become mundane, what’s associated with them loses its magic too.

Fortunately, such things are cyclical, and kink will be back on the edge soon. Kink has outlasted several generations of celebrity.

Thanks to Gloria Brame for the link.

Jan 172007
 

One thing I’d always hoped to witness, since I started to study sexuality seriously, was the birth of a new fetish. To me, that would like seeing a new species evolve right before your eyes.

I have yet to be the first to discover a fetish, but I’m always on the lookout for new ones. The closest I’ve come is coming across the web site, Tales of the Veils. This site is devoted to stories and images of veiled women. This is not about the cute little diaphanous veils worn by women in harem fantasies. This is about heavy, full-body covering garments worn by Muslim women living in strict purdah. I believe, though this is the kind of thing which can’t be proven, that veil fetishism has grown in the past few years. The site quotes from a Wikipedia article which seems to have disappeared:

Continue reading »

Jan 102007
 

I finally finished Richard Davenport-Hines’ Gothic: Four Hundred Year of Excess, Horror, Evil and Ruin. It’s a big, sprawling book, rather like the sprawling mock-castles that the author spends a lot (perhaps too much) time describing.

There are, however, a lot of tidbits that are useful. Davenport-Hines defines the Gothic as the counterpoint to the Romantic. Romanticism is about rationalism, the perfectability of human nature and human society, the conscious, rational mind, the unified, authentic self. Gothicism is about fear and passion, the uncontrollable unconsciousness and the corrupt society, unchangeable fate and destiny, multiple, performed selves. Davenport-Hines touches on BDSM several times, the idea that “fear could sublime,” but also the idea that power was unstable and that social hierarchies could be inverted.
Continue reading »

Jan 022007
 

A highly personal and idiosyncratic list.

1. Nearly all of the original Planet of the Apes. This is a classic “world upside down” scenario, animalistic humans hunted and abused by sentient apes. Charlton Heston is mortally offended by this not terribly subtle allegory of race politics, but who needs subtext when he and his beautiful, scantily-clad and mute companion Nova spend most of the movie being chased, bound, cages and otherwise mistreated.

2. Star Trek’s idea of sexy is usually along the lines of green-skinned women bellydancing, which is classic Orientalist kitsch for a science fiction idiom. One notable exception came in Star Trek – First Contact. The Borg Queen, resplendent in skin-tight latex and body piercings, had captured Mr. Data, the android who yearns to be human. Instead of torturing him, she removes his artificial skin piece by piece and grafts on patches of living skin removed from humans. When she blows on it gently, it gives him his first true experience of physical pleasure. When he tries to escape, a tiny slash on his new living skin gives him his first true experience of physical pain.

3. Amanda Donohoe’s performance in Ken Russel’s The Lair of the White Worm, based on a story by Arthur Conan Doyle. It’s a recurrent trait of Gothic fiction that the antagonists are so much more dynamic and appealing than the protagonists, and it’s hard not to root for Donohoe’s sexy performance as a snake-worshipping priestess, cruising around the English countryside, seducing and murdering boy scouts and police officers before putting on the body jewelry, strap-on dildo and blue body paint to deflower/sacrifice the virginal blonde love interest. Add in raped nuns, catfighting airline stewardesses and a very original use for bagpipes.

4. The work of Canadian film director (and personal fave) David Cronenberg is full of skewed forms of sexuality. I could cite scenes from Videodrome, Dead Ringers, Rabid, Shivers or other films, but the finest example is Crash. An ennui-ridden couple drifts into a subculture of car crash fetishists, people who have had their bodies transformed by technology and invent new forms of sexuality to go with it. I would not be at all surprised to know that something like this exists out there somewhere, if not something even more alien to conventional ideas of sexuality.

5. Lucy Liu in Charlie’s Angels. Liu has the thankless (and underpaid) role of Hollywood’s top Asian star, so she gets cast in the Dragon Lady roles, which at least has a bit more flavor than the Madame Butterfly archetype. While her co-stars Cameron Diaz and Drew Barrymore dress up like corporate drag kings, Liu draws attention to herself as a leather-clad, riding-crop wielding corporate efficiency expert that has an auditorium full of programmers eating out of hand. Her turn as Chinese gangster/dominatrix Pearl in Payback is also worth checking out.

6. An oldie but a goodie. Captain Blood came after Hollywood’s pre-Hays Code era of sophistication and sexuality, but even in the mid-30s there were edgy scenes that squeezed past the censors. Somebody figured out there was box office gold in filming Errol Flynn with his shirt off, and in this classic swashbuckler, he gets auctioned off as a half-naked slave to Olivia de Havilland.

7. I’ve said it before and I’ll say it again. If The Ten Commandments contains the only orgy you’ll ever see in a G-rated movie, Mel Gibson’s The Passion of the Christ is the only homoerotic snuff film to get a major theatrical release. Gibson’s cinematic career is full of torture scenes, manfully suffering through the ordeal only to set the world right through bloody retribution.

8. Lucy Lawless as Madame Vandersexxx in Eurotrip. If you remember Lawless from her six seasons as Xena: Warrior Princess, the world’s favorite homeless bisexual reformed mass murderer, then you’ll love her all-too brief scene as a pro dominatrix. Her polymorphously perverse sexuality, impish humor, fearlessness and commanding presence shine through. It’s also a good object lesson in how not to pick a safeword.

9. Maggie Cheung first caught my eye when she played the “Thief Catcher,” a shot-gun toting, motorcycle-riding bounty hunter in The Heroic Trio, alongside Michelle Yeoh and Anita Mui. In the French film Irma Vep, she plays herself, a Chinese actress recruited to play the lead in a remake of the French silent-era serial Les Vampires. Her part requires her to wear a black rubber catsuit, and the film shows a lot of the problems with wearing such garments, such as their fragility and the fact they need polishing to get that photogenic sheen. There’s a strangely beautiful sequence in which Cheung, wearing the latex (which squeaks loudly every time she moves), sneaks around a hotel late at night, creeping into people’s rooms and stealing their jewelry, only to throw her gains away. It’s been suggested that kleptomania is a distinctly female kind of fetishism. If that is true, this sequence is the first kleptomaniac fetish film.

Bonus: When I was very young, perhaps nine or ten, I watched a very cheap, very dull adventure show called “Mystery Island.” I recently discovered it was part of a kids show called “The Skatebirds”. The “Mystery Island” segment featured a trio of scientists and a redressed version of the robot from “Lost in Space”, on the run from a mad scientist, his henchmen and his cave full of WWII surplus equipment.

The scene I most remember featured a group of aliens who had, for no reason I can recall, captured the woman of the group and were transforming her into one of them. This show had cheap special effects, even for 1977, so this consisted of her standing still in a beam of blue light. Every so often, the camera would cut back to her and a little more makeup would have been applied.

I don’t know why, but I found this utterly riveting, as as arousing as a pre-adolescent male could find anything arousing. I think this was the first conscious awareness of my masochism, the thought of being held helplessly and Having Things Done to Me.

Nov 262006
 

I’ve finished Victor Turner’s The Ritual Process: Structure and Anti-Structure (next is his Dramas, Fields and Metaphors). As I stated before, Turner defines ritual as a three-part process: separation, liminality and aggregation. The neophyte is separated from his prior social status, enters a threshold or ambiguous state and is then re-integrated into society in a new social status.

Continue reading »

Nov 172006
 

I’m reading Victor Turner‘s The Ritual Process: Structure and Antistructure. BDSM is, obviously, a ritual affair, but what function does ritual serve?

According to Turner, drawing on Arnold van Gennep, rites of passage have three phases:

* separation. The initiate is separated from his or her usual social setting and role.
* margin or limen (Latin for “threshold”). The initiate’s social status is unclear, and he or she enters a new social setting where the rules are ambiguous and/or contrary to previous rules.
* aggregation. The initiate is reintegrated into society in his or her new social status.

The middle, liminal phase is what is relevant here. This is where I see the parallels between BDSM sexuality.

Continue reading »

Nov 122006
 

From The Tricky Business of Being Submissive:

I’m not going to go into the history of slaves as a being subjected to cruelties and hardships. We all know these things existed and exist today. It happened to every race and every generation has suffered in some way, either directly or by way of the trickle down effect. This sort of slavery has nothing to do with a woman or man who calls himself slave in the BDSM style.

I have to disagree somewhat. After reading Marcus Wood’s Blind Memory and Slavery, Empathy and Pornography, as well as the references to slavery in Robinson Crusoe and Uncle Tom’s Cabin in Krafft-Ebing’s case histories, I believe that the BDSM idea of slavery evolved out of reactions to the idea of real life slavery.

Pro-slavery groups tried to idealize slavery as a means of uplift or a more equitable social arrangement than living in market capitalism. E.g. Crusoe’s domination of Friday is seen as right and just, an example of natural order asserting itself.

On the other hand, abolitionist texts, which endeavored to communicate the horror of slavery, had a strange interaction with the cult of sensibility, what we today would call sympathy. This is the idea that a heightened capacity for vicariously experiencing the feelings of others was a sign of mental refinement.

For example, Walt Whitman in Leaves of Grass wrote:

All this I swallow, it tastes good, I like it well, it becomes mine,
I am the man, I suffer’d, I was there.

The disdain and calmness of martyrs,
The mother of old, condemn’d for a witch, burnt with dry wood, her
children gazing on,
The hounded slave that flags in the race, leans by the fence,
blowing, cover’d with sweat,
The twinges that sting like needles his legs and neck, the murderous
buckshot and the bullets,
All these I feel or am.

I am the hounded slave, I wince at the bite of the dogs,
Hell and despair are upon me, crack and again crack the marksmen,
I clutch the rails of the fence, my gore dribs, thinn’d with the
ooze of my skin,
I fall on the weeds and stones,
The riders spur their unwilling horses, haul close,
Taunt my dizzy ears and beat me violently over the head with whip-stocks.

Agonies are one of my changes of garments…

Whitman’s passage and other abolitionist fiction become a kind of exercise in which the poet (and by extension the reader) exercises his/her capacity for sympathy by imagining a slave, the most abject of people, and projecting into that role. You could compare it to a person who practices transvestism, constructing an alternate social role which allows people a different range of personal expression.

Arthur Munby was a prime example of this, a minor poet and author man who spent a lot of time and mental effort studying and imagining the interior experience of women who were at or near the bottom of the social ladder, and who developed a master-slave relationship with Hannah Cullwick. Munby would sometimes imagine himself, the gentleman, as the decorative, effeminate, dependent counterpart to the unadorned, masculine, protective servant woman.

Munby and Cullwick were both imaginative, and understood that their roles of master and slave were interdependent. However, the particular details of their fantasy scripts grew out of the pro-slavery and abolitionist media that were prevalent during their lives: novels, poetry, abolitionist propaganda, “Tom shows” in the streets and theatres, and the lingering residue of slavery in Britain. I’d even go so far as to say that without Atlantic slavery, BDSM as we know it today would not exist. BDSM is one of those “trickle effects” mentioned above.

From Mr. Meow’s LJ, more thoughts on interracial fantasy and BDSM:

Is race play becoming common in our PC world? Or is it relugated to some fringe groups, with people who have obvious problems. Why would any self respecting black person want to be owned by a white master? And additionally be called derogatory names. They must be SELF HATING is the first thought that comes to mind. I Feel sorry for these misguided souls.

What white domme would admit in a public forum his desire to own a black slave in the 21st century.

Or is it perhaps something that is deeper. Maybe this so called “Race Play” as I’ve heard it called is actually just the tip of the ice berg for racializing sexual fetishism that only those few in the so called “fringe” groups are bold enough to admit to themselves and in public. Whereas a plethora of race and sex politics exist and coincide in relative isolation in the deepest recess’ of a modern first world persons’ brain. Too unpleasant to admit even to oneself.

There are those who say that race is color blind and that its the individual not the race that one sees. Most often such statements are spoken by those who not subjected to the treatment ‘otherness’ brings.

If the historical roots of BDSM are the reactions to Atlantic slavery, then it is unsurprising that there are people today who fantasize about racial stereotypes. BDSM fantasy is built in a legacy of colonial literature and art, among other things, and we still, to this day, see the same archetypes and scenarios played out, over and over again.

Will there ever be a day when, say, an Asian woman can be seen by white people without the lingering influence of Madame Butterfly or the Dragon Lady? I don’t know. Maybe those archetypes exist in the human psyche, independent of and prior to any specific historical context. Centuries from now, those archetypes could attach themselves to some other social division.