Monthly Archives: February 2015
In a previous blog on sthenolagnia (i.e., sexual pleasure and arousal from ‘muscle worship’), I briefly mentioned the overlap with erotic wrestling. In fact, in Brenda Love’s Encyclopedia of Unusual Sex Practices, she specifically refers to sthenolagnia in her entry on ‘wrestling’ for erotic purposes. If you type ‘wrestling fetish’ into Google the first dozen or more pages displays hundreds of dedicated websites that feature pornographic video clips of erotic wrestling. These include websites such as Erotic Vixen’s Wrestling, Wrestling Fetish Club, and Academy Wrestling, as well as a dedicated Facebook site Erotic Wrestling (please be warned that clicking on any of these links will take you to sites featuring explicit sexual content). The Fetish House website is one of many websites that advertises erotic female wrestling services to potential paying customers (presumably male but from what I saw they are happy for paying female customers also). The website says:
“We have left a room fairly sparsely equipped specifically for wrestling purposes. In order to minimise injury we have padded gymnastic mats on which to roll around. Your wrestling partner may be dressed in lingerie or leotards. For your safety and also for the preservation of the mats we do not wear high heeled boots or shoes during wrestling sessions. You wouldn’t want to have an eye gouged out by accident just because you liked the look of your savage Dominatrix in stilettos! You can opt to wrestle on a bed if you prefer for very light sessions, but extra care will need to be taken to not fall from the bed or cause damage to any item in the room. Wrestling sessions are strictly by appointment only. They are extremely physical and therefore have a higher price. Your Mistress, more often than not, will have to completely re-do her hair and makeup after a wrestling session which, of course, takes extra time. Remember that, even though your Mistress may be extremely strong for a female, you are to always allow Her to win – even though you believe at times you may be able to overpower Her. These are the rules of wrestling! The only time it would be acceptable to win during a wrestling bout with a female from Fetish House is when she is a submissive and has consented to this activity before the commencement of the session”
There are clearly overlaps with sexual masochism and there are female domination websites that also cater for those who have erotic wrestling fantasies and fetishes (such as the Get Your Ass In The Ring website). In addition, there is plenty of erotic wrestling fan fiction such as that housed at the Literotica website, as well as various books such as Nikki Novak’s Bring It, Bitch: The Secret Life of a Catfighter Exposed and DVDs such as Women’s Erotic Wrestling: Hardcore Booty Battle and Extreme Chick Fights – Barely Legal. It’s also worth mentioning that in addition to the hundreds of websites catering for heterosexual wrestling fetishes, there are a fair few out there for gay men too (such as the Fight Lads and Bonesutra websites – again be warned that these are sexually explicit should you click on the hyperlinks).
Finding something more academically based has proved much harder to come by, and even finding online self-confessions were hard to come by, but I came across these two:
Extract 1: “I can’t exactly remember where in my life it stemmed from. But I am turned on by women defeating men in wrestling. And this is a fetish I’m very immersed in. I’m still trying real hard to find a girl to do this with me, but I haven’t had any luck yet. I had some girlfriends in the past, but they preferred not to play it out with me. I guess my ultimate fantasy is being trapped in a girl’s head scissor while she’s wearing a leotard. I think the head scissor thrills me the most because in a sense its a very erotic and humiliating hold. And no – don’t tell me to go see a dom[anatrix] because that’s not my thing. Also I can’t meet up with a women session wrestler, because I have no money at the moment”
Extract 2: “I have a wrestling fetish, Like as in erotic wrestling I can’t seem to find any other women into this? Am I weird? Are there any other women out there into putting a man in between their thigh’s and making him do what they want and vise versa?”
In my previous blog on sthenolagnia and muscle worshippers, I noted that such individuals can derive sexual arousal from simply touching those with highly visible muscles (often referred to as the ‘dominator’ – and typically a fitness instructor, bodybuilder, wrestler, etc.). The various tactile activities that can facilitate sexual pleasure include rubbing, massaging, kissing, licking, and/or other more diverse activities including lifting, carrying, and (in the context of this blog) engaging in wrestling moves. The first academic paper that I located that even mentioned erotic wrestling fetishes was a 1984 paper by Dr. Joseph Slade in the Journal of Communication. Slade examined the history of violence in hard-core pornographic film. The reference was only a passing reference about film content, and noted:
“Men ‘punish’ a female for teasing or flirting, for masturbating, or for copulating with another man or woman. Women may spank other women (a bow to the women-wrestling fetish) or humiliate men, taunting their impotence or ordering them to perform acts of submission”.
Dr. Joseph Cautela published a paper in a 1986 issue of the Journal of Behavior Therapy and Experimental Psychiatry that presented a behavioural analysis of a fetish via an interview transcript of a therapy session with a 31-yr-old male who became aroused when he thought about boys’ feet. Obviously the man being treated was primarily a podophile (foot fetishist) with paedophile interests. However, the interview transcript makes clear that the man had masturbatory fantasies about wrestling with boys. However, Dr. Cautela simply pointed out that the pairing of sexual arousal via masturbation while thinking about wrestling with boys only strengthened the associative link and strengthened the persistence of the fetish.
In my previous blog on muscle worshippers, I made reference to a book by H.A. Carson called A Roaring Girl: An Interview with the Thinking Man’s Hooker. Part of that book focused on the ‘muscle girl’ phenomenon, and the interviewee was asked by Carson whether many of her clients fantasize about female bodybuilders. She replied also by making reference to erotic wrestling. More specifically she noted that:
“Female bodybuilders call their groupies schmoos, and a lot of schmoos pay…Most of [them] were into wrestling – you know: the Chyna Syndrome, i.e., the fantasy of being bodyslammed by a muscular woman. But a lot of them are into body and muscle worship”.
In 2008, Dr. Niall Richardson published a paper in the Journal of Gender Studies with a punning title I would have been proud of (i.e., ‘Flex-rated! Female bodybuilding: feminist resistance or erotic spectacle?’). Richardson noted:
“One of the fastest growing forms of erotic representation is the newly-christened form of sexual fetishism termed ‘muscle-worship’ – a form of sexual fetishism which has only recently reached public attention through the new-found availability of videos/DVDs and, most significantly, the Internet…[Various sites sell] videos and DVDs of flexing or wrestling ‘Amazons’, ‘Valkyries’ or ‘Muscle Goddesses’…Like all forms of fetishism, muscle-worship is about the adoration of the fetish object itself rather than copulation. As Krafft-Ebing described, for the fetishist, ‘the fetish itself (rather than the person associated with it) becomes the exclusive object of sexual desire’ and therefore ‘instead of coitus, strange manipulations of the fetish’ are the sexual goal (Krafft-Ebing quoted in Steele 1996, p. 11). For muscle-worshippers, oiling up and massaging muscles, watching a bodybuilder flexing (especially seeing the muscle bulge and swell) and displaying feats of strength is not necessarily a precursor to copulation. Instead, the activity of muscle-worship is, for muscle-worshippers, the satisfying sexual act”.
This extract implies there is some crossover between muscle worship and wrestling fetishes (and appears to have good face validity). However, from all the reading that I have done there appears to be almost no psychological overlap between wrestling fetishes and mud wrestling as the latter is rooted far more in ‘wet and messy’ fetishism and salirophilia as apposed to muscle worship and sthenolagnia, although in the absence of empirical data I might be completely wrong. However, as with many paraphiliac and fetishistic behaviours I have examined, we know nothing about the prevalence or etiology of the behaviour.
Dr Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
Aggrawal A. (2009). Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices. Boca Raton: CRC Press.
Carson, H.A. (2010). A Roaring Girl: An interview with the Thinking Man’s Hooker. Bloomington, IN: Author House.
Cautela, J.R. (1986). Behavioral analysis of a fetish: First interview. Journal of Behavior Therapy and Experimental Psychiatry, 17, 161-165.
Love, B. (2001). Encyclopedia of Unusual Sex Practices. London: Greenwich Editions.
Novak, N. (2010). Bring It, Bitch: The Secret Life of a Catfighter Exposed and New Tradition Books.
Richardson, N. (2008): Flex-rated! Female bodybuilding: feminist resistance or erotic spectacle? Journal of Gender Studies, 17, 289-301
Sex and the University (2008). Sthenolagnia: Muscle fetishism. Located at: http://sexandtheuniversity.wordpress.com/2008/05/28/sthenolagnia-muscle-fetishism/
Joseph W. Slade (1984). Violence in the Hard-core Pornographic Film: A Historical Survey. Journal of Communication, 34, 148-163.
Steele, V. (1996). Fetish: Fashion, Sex and Power. Oxford: Oxford University Press.
Wikipedia (2012). Muscle worship. Located at: http://en.wikipedia.org/wiki/Muscle_worship
A few weeks ago, three independent things happened that has led me to writing this article. Firstly, I received an email from one of my blog readers who wrote:
“I’m a recovering addict. I still find that hard to admit even after time in therapy and the support of my loved ones, but to say it out loud can sometimes be a help. One part of my therapy, which really did strike a chord was something called ‘Chaos Addiction’. It was suggested to me that my addictive behaviors were fueled by a need to constantly have things in my life that were ‘in flux’ – to experience the ‘predictably unpredictable’. Looking back over my life, it hit home…I’d love it if you might think about sharing this with your site’s readership”.
Secondly, a couple of days later I was given a CD-R by one of my friends that included the song ‘Addicted to Chaos’ by the group Megadeth (from their 1994 album Youthanasia). Thirdly, a couple of days after that I was watching the film Chasing Lanes where the lead character in the film Doyle Gipson (played by Samuel L Jackson) is told by his Alcoholics Anonymous sponsor (played by William Hurt) that he was ‘addicted to chaos’ rather than alcohol.
I have never come across the term ‘chaos addiction’ prior to the email I was sent. As far as I am aware, there has never been any empirical research on the topic although Dr. Keith Lee did write a 2007 book (Addicted to chaos: The journey from extreme to serene) of his own experiences on the topic. Using case studies, the book examines individuals that have become “addicted to intensity out of the chaos and toward mind/body harmony, higher consciousness, and a deeply spiritual transformation”. More specifically:
“In a culture where the ‘extreme theme’ has become the norm, people are increasingly seduced into believing that intensity equals being alive. When that happens, the mind becomes wired for drama and the soul is starved of meaningful purpose. This type of life may produce heart-pounding excitement, but the absence of this addictive energy can bring about withdrawal, fear, and restlessness that is unbearable”.
In researching this article I came across a number of online articles dealing with ‘addiction to chaos’. The term has been applied to the actress Lindsay Lohan following a television interview with Oprah Winfrey (and the many articles that followed that honed in on her ‘addiction to chaos).
A short piece in Business Week by Clate Mask claimed that it is entrepreneurs that are frequently addicted to chaos (based on his “experiences and observations working with thousands and thousands of entrepreneurs over the years” along with his top three signs he sees as being addicted to chaos: (i) their business life revolves around the in-box, (ii) they can’t step away from the business, (ii) they are strangely proud they have so little free time. Clate then goes on to claim that:
“If you find yourself experiencing these symptoms, you are probably addicted to chaos. Get help. Business ownership should bring you more time, money, and control. If you’re not getting that, make some changes to your mindset and your business systems so you can find the freedom you were looking for when you started your business in the first place”.
An online article by Silvia Mordini discussed about her personal experiences and how she now uses yoga to provide grounding and stability in her life. (In fact, there are quite a few papers on treating addictions with yoga including a recent systematic review of randomized control trials by Paul Posadski and his colleagues in the journal Focus on Alternative and Complementary Therapies – see ‘Further reading’ below). As Mordini confessed:
“My past addiction to chaos simply hurt me too much. I got sick of the constant mental tug-o-war with myself. I’m not interested in feeling impatient with one thought and having to pull or push at the next one. Impatience promotes chaos and doesn’t feel good. The antidote to this is patience. Patience feels good. It feels like a return to mental stability no matter the chaos around us or what other people are thinking or doing…[The grounding that yoga brings] serves us as a simplifying force in order to stabilize our minds. When grounded, we plug back into our best selves and become fully present and balanced. Our energy stabilizes. Once centered, we are able to clearly see the circumstances of our lives. We no longer over-respond or over-worry because the static noise of chaos doesn’t pull us apart”.
She then goes on to provide her readers with five practical ways to promote stability and overcome addiction to chaos: (i) practice yoga, (ii) meditate, (iii) use a mantra (she suggests “I will let go of the need to be needed/I will let go of the need to be accepted/I will let go of the need to be accomplished), unplug from technology, and (v) get your hands and feet dirty (do some gardening, go for a walk on the beach, etc.). Obviously there is no clinical research confirming that these strategies would help overcome ‘chaos addiction’ but engaging in them certainly won’t do anyone any harm.
Another online article (‘Addicted to Chaos’) by addiction counselor Rita Barsky notes that many addicts grew up within dysfunctional families and noted:
“We never felt safe in our family of origin and the only thing we knew for sure was that nothing was for sure. Life was totally unpredictable and we became conditioned to living in chaos. When I talk about chaos in our lives, it was often not the kind that can be seen. In fact, many alcoholic/addict mothers were also super controllers and on the surface, our lives appeared to be perfect. The unsafe and chaotic living conditions of our lives were not visible or obvious to the outside world. Despite the appearance of everything being under control, we experienced continued chaos, developed a tolerance for chaos and I believe became addicted to chaos. I think it is important to say I have never done a scientific experiment to investigate this theory. It is based on observation of numerous alcoholic/addicts and their behavior”.
This was clearly written from experience and appears to have some face validity. Interestingly, Barsky then goes on to say:
“During the recovery process life becomes more manageable and less chaotic. The alcoholic/addict begins to feel a sense of autonomy and safety. A feeling of calm settles over their life. The paradox for the alcoholic/addict is that feeling calm is so unfamiliar it induces anxiety. There is a sense of waiting for the other shoe to drop. When there is a crisis, whether real or perceived, we actually experience a physical exhilaration and it feels remarkably like being active. From there it can be a very short distance to a relapse. Even if we don’t pick up we are not in a sober frame of mind. Addiction to chaos can be very damaging. Once engaged in someone else’s crisis we abandon ourselves and often develop resentments, especially if it is someone we love or are close to. Family chaos is the ‘best’ because it’s so familiar and we can really get off on it. When there is a crisis with family or friends we feel compelled to listen to every sordid detail and/or take action. We are unable to let go, we need to be in the mix even though it is painful and upsetting. It requires tremendous effort to detach and not jump in with both feet to the detriment to our well being”.
I find this account compelling because it’s written by someone that appears to have gone through this herself, and has now applied her therapeutic expertise retrospectively to understand the underlying psychology of what was occurring at the height of the addiction. Another compelling account is at Molly Field’s Yoga Blog.
“My object of desire is Chaos. My therapist told me at the end of my first session ever that I have a Chaos addiction…I’m not kidding: this stuff’s insidious. If it weren’t for my awareness of my ability to lose my temper over little-seeming things (aka scars from my past), I’d never know about the Addiction to Chaos. It’s because I grew up with it, was surrounded by it and trained by some of the world’s finest Chaos foments that I became one myself…My relationship with Chaos had become so much a part of my fabric of being that if I didn’t sense it, I would make it”.
Finally, I’ll leave you with the only tool that I have come across that claims to provide a diagnostic indication of whether someone is addicted to chaos. I need to point out that this came from the website of former psychologist Phil McGraw, the US television host of Dr. Phil. I have reproduced everything below verbatim (so when it says that “you are addicted to chaos” if you endorsed five or more of the ten items, that is the view of Dr. Phil – whenever I have co-developed a scale, I at least add the words “You may have a problem” rather than “You have got a problem”).
“While most people try to avoid drama, research shows that others have figured out how to trigger the body’s stress response, just for the rush. Take the test and find out if you’re creating chaos in your everyday life!
Directions: Answer the following questions ‘True’ or ‘False’
- Do you usually yell and scream to make your point?
- Do you ramp things up to win every argument?
- If you get sick, do you feel that EVERYONE should know about it?
- When you argue, do you ever break things or knock them over?
- Does being calm or bored sound like the worst thing to you?
- Do you ever yell at strangers if you feel that they are in your way?
- Do you hate it when you are not the center of attention?
- Is there usually a crisis to solve in your life?
- Do you break up or threaten a break up with a mate often?
- Are you usually the one who starts fights?
Results: If you answered ‘True’ to five or more of the questions above, you are addicted to chaos”
Dr Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
Barsky, R. (2007). Addicted to Chaos. A Sober Mind, December 2. Located at: http://asobermind.blogspot.co.uk/2007/12/addicted-to-chaos.html
Field, M. (2012). Recovering from an addiction to chaos. The Yoga Blog, April 7. Located at: http://www.theyogablog.com/recovering-from-addiction/
Griffiths, M.D. (2005). Workaholism is still a useful construct Addiction Research and Theory, 13, 97-100.
Griffiths, M.D. (2011). Workaholism: A 21st century addiction. The Psychologist: Bulletin of the British Psychological Society, 24, 740-744.
Griffiths, M.D. & Karanika-Murray, M. (2012). Contextualising over-engagement in work: Towards a more global understanding of workaholism as an addiction. Journal of Behavioral Addictions, 1(3), 87-95.
Jakub, L. Addicted to chaos: Oprah’s interview with Lindsay Lohan. Hello Giggles, August 19. Located at: http://hellogiggles.com/addicted-to-chaos-oprahs-interview-with-lindsay-lohan
Kramer, L. (2015). Are you addicted to chaos? Recovery.org, January, 15. Located at: http://www.recovery.org/pro/articles/are-you-addicted-to-chaos/
Lee, J.K. (2007). Addicted to chaos: The journey from extreme to serene. Transformational Life Coaching and Consultancy.
Mask, C. (2011). Three signs you’re addicted to chaos. Business Week, March 18. Located at: http://www.businessweek.com/smallbiz/tips/archives/2011/03/three_signs_you_are_addicted_to_chaos.html
Posadzki, P., Choi, J., Lee, M. S., & Ernst, E. (2014). Yoga for addictions: a systematic review of randomised clinical trials. Focus on Alternative and Complementary Therapies, 19(1), 1-8.
Mordini, S. (2013). Are you addicted to chaos and drama? Mind Body Green, January 15. Located at: http://www.mindbodygreen.com/0-7395/are-you-addicted-to-chaos-and-drama.html
In a previous blog, I examined non-suicidal decapitations and said that I would look at suicidal decapitations in a future blog (so this is it). In that previous article, I made reference to a paper by Dr. B. Kumral and colleagues who evaluated medico-legal deaths due to decapitation in the Romanian Journal of Legal Medicine. Their paper confirmed that such deaths were indeed rare events in the civilian population accounting for approximately 0.1% of medico-legal autopsies. However, they also reported that the most common method of suicidal decapitation was people jumping in front of trains. Other suicidal decapitation methods included suicidal hanging, vehicle-assisted ligature suicide, and in extremely rare cases, decapitation by guillotine. They carried out a retrospective study investigating characteristic features of decapitation deaths using data collected a 10-year period in autopsies carried out in Istanbul (Turkey).
“A total of 36,270 forensic autopsies were performed over the period of the study and in 19 cases, the bodies were found to be decapitated (0.05%). The age range of decapitated bodies was 18 to 71 years (average 39.1 years), with a male to female ratio of 13/6. There was only one case of suicide and the way used for suicide was a mechanism like guillotine. In this case, a guillotine-like device designed by male victim had been used for deliberately decapitating the body. The age of the suicide case was 41 years”.
A similar study in South Australia by Dr. R.W. Byard and Dr. J.D. Gilbert investigated the characteristic features of deaths due to decapitation between 1986 and 2002 (published 2004 in the American Journal of Forensic Medicine and Pathology). They reported that suicidal decapitation accounted for less than 1% of total suicides and showed “a striking male predominance”, with the favoured method (as with the Turkish study) being the jumping in front of trains.
A paper published in a 2004 issue of Forensic Science International, headed (no pun intended) by Dr. M. Tsokos analysed the phenomenology and morphology of 10 cases of suicidal decapitation (six male, four female; aged 18-60 years). Eight of the suicides involved decapitation by jumping in front of a train, with the remaining two being suicidal hangings. The paper concluded that:
“In suicidal hanging resulting in complete decapitation, the wound margins were clear-cut with an adjacent sharply demarcated circumferential band-like abrasion zone showing a homogenous width, the latter determined by the thickness of the rope. In decapitations due to railway interference a broad spectrum of pathologic alterations such as the co-existence of irregular, ragged and sharp-edged wound margins, vascular and nervous pathways forming bridges in the depth of the wound and bruising could be observed. In such cases skin abrasion zones were generally not circumferential and showed a heterogenous width. Concerning hanging-related complete decapitations, our findings are well in line with those of other authors, namely that heavy body weight of the suicidal, fall from a great height and in some cases inelastic and/or thin rope material used for the noose are the determining factors decisive for complete decapitation”.
Suicidal decapitations by guillotine are rare but do crop up in the forensic literature. For instance, a paper by Dr. Petr Hejna and colleagues in the Journal of Forensic Sciences reported a case of suicidal decapitation. They described the case of a 31-year old male agricultural machinery technician that had built his own guillotine and killed himself (most likely) as a result of extreme psychological distress caused by the death of his father. They reported that:
“The construction of the guillotine was very interesting and sophisticated. The guillotine-like blade with additional weight was placed in a large metal frame. The movement of the blade was controlled by the frame rails. The steel blade was triggered by a tensioned rubber band after releasing the safety catch”.
Given the man’s occupation, it is perhaps unsurprising that he was able to build his own guillotine. Before killing himself, he tested whether it would work by using the guillotine on animal bones. The death was (obviously) almost immediate because of the severe and dramatic loss of blood. What surprised me more was that there were three other cases in the forensic science literature of suicide by guillotine. Two of these are reported in the German literature (so I was unable to read the original papers and have to rely on the descriptions in the paper by Hejna and colleagues). The first case was published in 1994 by Dr. R. Nowak and Dr. S. Seidl. They reported the case of a 21-year-old man that attempted to kill himself by another self-constructed guillotine. The man initially survived but later died because of his serious neck injury caused by the guillotine blade severing the right carotid artery. The second case (that I did manage to track down) was by Dr. K. Shorrock and published in a 2002 issue of the American Journal of Forensic Medicine and Pathology. As Dr. Shorrock reported:
“A recently widowed man constructed a guillotine in the entrance to his cellar, having previously announced his intention to decapitate himself. A neighbor who saw the device from her house alerted the police. The deceased was found completely decapitated, still holding a pair of pliers that he had used to activate the mechanism”
As in the case reported by Dr. Hejna (above), the functionality of the guillotine was tested (with wood rather than animal bone) and he was also a technical engineer. The third case from 2009 (which again I haven’t read because it was in German) by Dr. J. Sidlo and colleagues involved a 56-year-old male locksmith with large financial problems that constructed a small portable guillotine at his home. He successfully decapitated himself.
Suicidal decapitation by hanging appears to be more common than by guillotine. Another paper by Dr. Hejna (with Dr. M. Bohnert) in a 2013 issue of the Journal of Forensic Sciences examined cases of suicidal decapitation by hanging. Their paper investigated four cases of suicidal hanging (three of complete decapitation and one of incomplete decapitation). More specifically, they analysed the personal, circumstantial, autopsy, and toxicological data in an attempt to define basic characteristics of such extreme injuries. They made special reference to two known types of injury associated with hangings and asphyxiations (‘Simon’s hemorrhage’ – bleedings that are ‘stripe-like hemorrhages on the ventral surface of the intervertebral discs of the lumbar part of the spinal column’, and air embolisms – air bubbles in the blood system). They concluded that:
“The crucial factor for the state of decapitation itself is the kinetic energy of the falling body, the strength of the human neck tissue, and the diameter and elasticity of the used ligature. Results of [our study] suggest Simon’s hemorrhage and air embolism as useful autopsy findings in posthanging beheading cases. Simon’s hemorrhage was demonstrated in three cases of four. The test for air embolism was positive in all four cases”.
An earlier 1999 case study report by Dr. M. Rothschild and Dr. V. Schneider in Forensic Science International described a 47-year old man that committed suicide by hanging himself from an apartment’s staircase bannister and decapitated his head in the process. They reported that in this case, all the conditions conspired to result in decapitation. More specifically, they noted that “complete decapitation can occur in rare cases under extreme conditions (heavy body weight, inelastic and/or thin rope material, fall from a great height)”.
Dr. B.L. Zhu and colleagues also reported a case of suicidal decapitation by hanging in a 2000 issue of the journal Legal Medicine. Here, the suicidal hanging took place on a river bridge. They noted that:
“The torso and the head of the victim, respectively, were found apart in a river approximately 100m and 600m, respectively, downstream from the bridge in two days…Torn ligaments between the atlas and axis accompanied by fractures in the axis at the partes interarticulares were indicative of a traction force combined with anteroflexion of the head by falling from a height, and the radial pressure due to a strong, single twisted nylon rope with a slip knot was considered to have contributed considerably to the subsequent skin laceration with wavy marginal abrasions”.
Reading through some of the literature in this area does make gruesome reading (and if you read the papers themselves, almost all of the case study reports actually feature the immediate post-mortem scene of death photographs). However, my guess is that most suicides that result in decapitation are not planned that way apart from the rare cases of suicide by guillotine. From a psychological point of view, I would be interested to find out how the psychological make-up of a suicidal guillotine user differed from a suicidal train jumper and a suicidal hanger.
Dr Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
Byard, R. W., & Gilbert, J. D. (2004). Characteristic features of deaths due to decapitation. The American journal of forensic medicine and pathology, 25(2), 129-130
Hejna, P., & Bohnert, M. (2013). Decapitation in suicidal hanging – Vital reaction patterns. Journal of Forensic Sciences, 58(s1), S270-S277.
Hejna, P., Šafr, M., & Zátopková, L. (2012). Suicidal decapitation by guillotine: case report and review of the literature. Journal of forensic sciences, 57(6), 1643-1645.
Kumral, B., Büyük, Y., Gündogmus, Ü. N., Sahın, E., & Sahın, M. F. (2012). Medico-legal evaluation of deaths due to decapitation. Romanian Journal of Legal Medicine, 20, 251-254.
Rashid, A. F., Aggarwal, A. D., Aggarwal, O. P., & Kaur, B. (2012). Accidental decapitation – An urban legend turned true. Egyptian Journal of Forensic Sciences, 2, 112-114.
Nowak, R. & Seidl, S. (1994). Suizid mit einer guillotine. Arch Kriminol, 193, 147-152.
Rothschild, M. A., & Schneider, V. (1999). Decapitation as a result of suicidal hanging. Forensic Science International, 106, 55-62.
Shorrock, K. (2002). Suicidal decapitation by guillotine: case report. The American Journal of Forensic Medicine and Pathology, 23(1), 54-56.
Sidlo, J, Valko, S. & Valent D. (2009). Suizid durch ein ungewçhnliches Hiebinstrument. Rechtsmedizin, 19, 165-167.
Tsokos, M., Türk, E. E., Uchigasaki, S., & Püschel, K. (2004). Pathologic features of suicidal complete decapitations. Forensic Science International, 139(2), 95-102.
Zhu, B. L., Quan, L., Ishida, K., Oritani, S., Taniguchi, M., Fujita, M. Q.,… & Maeda, H. (2000). Decapitation in suicidal hanging – A case report with a review of the literature. Legal Medicine, 2(3), 159-162.
I apologise in advance, but today’s blog is (i) a not-so thinly disguised plug (well, a blatant plug) for a national event that is being hosted by my university on Wednesday 18th March (2015) and (ii) a just a slight updating of a blog I published a couple of years ago when the Ig Nobels last came to NTU. The new blurb I was sent by our local organizer Phil Banyard proclaims:
“The Ig Nobel Prizes honour achievements that first make people laugh, and then make them think. The prizes are intended to celebrate the unusual, honour the imaginative — and spur people’s interest in science, medicine, and technology. The awards are held each year at Harvard University and each award is presented by a Nobel laureate such is the esteem of this event. Over the past few years Marc Abrahams has brought an Ig Nobels tour to the UK in the spring. The tours highlights some of the key awards from the Ig Nobels’ back catalogue and provides a great opportunity to promote science to a wider audience. This year’s programme will feature Marc Abrahams, organiser of the Ig Nobel Prizes, editor of the Annals of Improbable Research, and Guardian columnist, together with a gaggle of Ig Nobel Prize winners and other improbable researchers. The programme will include: Chris McManus (Ig Nobel winner, Scrotal asymmetry in ancient Sculpture and man); Richard Stephens (Ig Nobel winner, The effect of swearing on pain); Richard Webb (Tribute to John Hoyland, the father of Nominative Determinism)”.
If that’s not enough to get you going, I would also like to add that science’s top journal Nature says: “The Ig Nobel awards are arguably the highlight of the scientific calendar” (and who am I to argue?). For those of you who know nothing about the Ig Nobels, they were initiated by one of my favourite journalists, Guardian columnist Marc Abrams. Abrams writes a weekly column for the Guardian called Improbable Research and he is also the editor of the Annals of Improbable Research.
Back in February 2010, I was delighted when Abrams did a whole column on my research into gambling entitled ‘Slot-machine gamblers are hard to pin down: Why are gamblers such a difficult subject for academic study?’ Secretly, I’m very proud that he dedicated a whole column to my research. (In fact, I found out while I was researching the original blog on this topic, is that my research also features in his 2012 book This is Improbable: Cheese String Theory, Magnetic Chickens, and Other WTF Research. Here are some of the things he wrote about my research into gambling:
“It’s hard to get good payoffs from slot machines, yes. But it’s also hard to get good information from slot machine gamblers, and that made things awkward for psychologists Mark Griffiths, of Nottingham Trent University, and Jonathan Parke, of Salford University. They explained how, in a monograph called Slot Machine Gamblers – Why Are They So Hard to Study? Griffiths and Parke published it a few years ago in the Journal of Gambling Issues. ‘We have both spent over 10 years playing in and researching this area,’ they wrote, ‘and we can offer some explanations on why it is so hard to gather reliable and valid data. Here are three from their long list.
- First, gamblers become engrossed in gambling. ‘We have observed that many gamblers will often miss meals and even utilise devices (such as catheters) so that they do not have to take toilet breaks. Given these observations, there is sometimes little chance that we as researchers can persuade them to participate in research’
- Second, gamblers like their privacy. They ‘may be dishonest about the extent of their gambling activities to researchers as well as to those close to them. This obviously has implications for the reliability and validity of any data collected.’
- Third, gamblers sometimes notice when a person is spying on them. “The most important aspect of non-participant observation research while monitoring fruit-machine players is the art of being inconspicuous. If the researcher fails to blend in, then slot-machine gamblers soon realise they are being watched and are therefore highly likely to change their behaviour.’
The gambling machines go by many names, ‘fruit machine’ and ‘one-armed bandit’ also being popular. But Griffiths and Parke don’t obsess about nomenclature. The two are giants in their chosen profession. The International Journal of Mental Health and Addiction ran a paean from a researcher who said: ‘In the problem gambling field we don’t exhibit the same adulation as music fans for their idols, but we have our superstars and, for me, Mark Griffiths is one.’
Professor Griffiths is one of the world’s most published scholars on matters relating to the psychology of fruit-machine gamblers, with at least 27 published studies that mention fruit machines in their title. These range from 1994’s appreciative Beating the Fruit Machine: Systems and Ploys Both Legal And Illegal to 1998’s admonitory Fruit Machine Gambling and Criminal Behaviour: Issues for the Judiciary*. Women get special attention (Fruit Machine Addiction in Females: a Case Study), as do youths (Adolescent Gambling on Fruit Machines and several other monographs). There is the humanist perspective (Observing the Social World of Fruit-Machine Playing) as well as that of the biomedical specialist (The Psychobiology of the Near Miss in Fruit Machine Gambling). Griffiths and Parke collaborate often. Strangers to their work might wish to begin by reading the classic The Psychology of the Fruit Machine. Their fruitful publication record reminds every scholar that, even when a subject is difficult to study, persistence and determination can yield a rewarding payoff”.
All I can say is that after re-reading this, I wonder how I can still get my head through the door.
More recently, one of my papers was actually reported by Marc Abrams on his Improbable Research website. More specifically, my case study published in the Archives of Sexual Behavior about eproctophilia (i.e., sexual arousal from flatulence), was given press coverage in over 100 newspaper and magazine stories around the world including those in the UK, Ireland, US, Greece, Italy, Holland, China, and Ghana (e.g., New York Daily News, Huffington Post, Daily Telegraph, Daily Mirror, The Sun, Metro, Times of Malta, Irish Examiner, Asian Image, and Cosmopolitan). However, it was actually Abrams who first reported the story under the headline “Academic Study of a Young Man’s Sexual Attraction to Human Gas”. For those who don’t know, the underlying philosophy of the IR website is to feature “research that makes people laugh and then think”. More specifically, Abrams wrote:
“Professor Mark D Griffiths of Nottingham Trent University has published a remarkable new study. Here’s how we know this study is remarkable: The university’s press office sent copies of it to many prominent science journalists, remarking that (1) ‘It’s the world’s first paper on eproctophilia – sexual arousal from flatulence’ and (2) ‘Professor Griffiths would be more than happy to talk to you in more detail’. A remarkable number of those journalists immediately sent it on to us at the Annals of Improbable Research. We are, in this blog entry you are reading right now, remarking upon that study. There is more. Lots more. In other respects, too, Professor Griffiths is an expert. So renowned is he that Wikipedia devoted an entire web page to him. One of the many things on which he is an expert is the academic study of gamblers. We have celebrated some of his abundant work on that subject. (We express our thanks, and other emotions, to the many journalists who instinctively decided that they should alert us to the existence of Professor Griffiths’s new line of research.) BONUS (unrelated): The 1998 Ig Nobel Prize for literature was awarded to Dr. Mara Sidoli of Washington, DC, for her illuminating report, ‘Farting as a Defence Against Unspeakable Dread’ [Journal of Analytical Psychology, vol. 41, no. 2, 1996, pp. 165-78.]”
Anyway, if you’d like to go see Marc Abrams in person, here are the further details:
Event: The Ig Nobels: A celebration of Science
Time and date: 6.30 pm, Wednesday 18th March
Location: The Newton Building on the City Campus of the University.
Booking details: The event is free but booking is essential.
Details of their UK events and more information about the Ig Nobels can be found on their website: http://www.improbable.com/improbable-research-shows/complete-schedule/
* I’ve never actually written a paper with this title but I think it’s an inadvertent mix of two or three papers I’ve written with similar titles
Further reading (i.e., the papers cited by Marc Abrams above)
Griffiths, M.D. (1991). The psychobiology of the near miss in fruit machine gambling. Journal of Psychology, 125, 347-357.
Griffiths, M.D. (1994). Beating the fruit machine: Systems and ploys both legal and illegal. Journal of Gambling Studies, 10, 287-292.
Griffiths, M.D. (1995). Adolescent Gambling. London: Routledge
Griffiths, M.D. (1996). Observing the social world of fruit-machine playing. Sociology Review, 6(1), 17-18.
Griffiths, M.D. (2003). Fruit machine addiction in females: A case study. Journal of Gambling Issues, 8. Located at: http://www.camh.net/egambling/issue8/clinic/griffiths/index.html.
Griffiths, M.D. (2013). Eproctophilia in a young adult male: A case study. Archives of Sexual Behavior, 42, 1383-1386.
Parke, J. & Griffiths, M.D. (2002). Slot machine gamblers – Why are they so hard to study? Journal of Gambling Issues, 6. Located at: http://jgi.camh.net/doi/full/10.4309/jgi.2002.6.7
Parke, J. & Griffiths, M.D. (2006). The psychology of the fruit machine: The role of structural characteristics (revisited). International Journal of Mental Health and Addiction, 4, 151-179.
Yeoman, T. & Griffiths, M.D. (1996). Adolescent machine gambling and crime (I). Journal of Adolescence, 19, 99-104.
Griffiths, M.D. & Sparrow, P. (1998). Fruit machine addiction and crime. Police Journal, 71, 327-334.
Griffiths, M.D. (2001). Cybercrime: Areas of concern for the judiciary. Justice of the Peace, 165, 296-298.
Haematophagia usually refers to the practice of animals feeding on the blood of another species. However, the term has also been applied to humans that consume blood (something that I have referred to in previous blogs on clinical vampirism and menophilia). Most writings on human haematophagia usually refer to the practice in some sexual and/or vampiric capacity (e.g., some individuals in China and Vietnam believe certain types of snake blood are aphrodisiacs and are drunk with rice wine) but haematophagia can also occur for other reasons.
While I working was in Spain, I was taken to one of the best Castilian restaurants, and as part of the starter I was served morcilla sausage. Morcilla sausage is basically a Spanish version of black pudding (aka ‘blood pudding’) and made from pig’s blood. I absolutely loved it. It did make me wonder what other ‘blood’ foods I might enjoy. I did a bit of research into the making of blood sausages and found out that variations of this dish exist in cultures all over the world (e.g., Europe, Asia, and the Americas), and that all kinds of different animals’ blood can be used (including pigs, sheep, cattle, goats, and ducks). According to the Wikipedia entry on human haematophagia:
“Drinking blood and manufacturing foodstuffs and delicacies with animal blood is also a feeding behavior in many societies. Cow blood mixed with milk, for example, is a mainstay food of the African Massai. Some sources say that Mongols would drink blood from one of their horses if it became a necessity. Black pudding is eaten in many places around the world. Some societies, such as the Moche, had ritual hematophagy, as well as the Scythians, a nomadic people of Russia, who had the habit of drinking the blood of the first enemy they would kill in battle…Psychiatric cases of patients performing hematophagy also exist. Sucking or licking one’s own blood from a wound is also a behavior commonly seen in humans, and in small enough quantities is not considered taboo. Finally, human vampirism has been a persistent object of literary and cultural attention”
There a numerous YouTube videos of the African Massai (in Tanzania) drinking blood directly from the necks of live cattle (such as here and here). Cattle blood drinking typically occurs after special celebrations (such as births, ritual circumcisions, etc.), but the special occasions are not compulsory for blood drinking to occur. The cattle are never killed and the cuts made to drink blood from appear to heal quickly. One report on the Environmental Graffiti website described the practice:
“Half a dozen Maasai warriors wrestle with the struggling cow. Another waits with his bow drawn, arrow at the ready. Finally, they have the straining animal in position. The warrior with the weapon shoots straight for the bovine’s jugular. Warm blood gushes into a waiting bucket, pumped out by the animal’s still-beating heart. The blood keeps flowing, almost filling the container, before the cow is released – its punctured neck sealed with a dab of cow dung. It will live to see another day. Its’ blood-donating job is done, at least for another month. The Maasai men who perform this blood-draining ritual do not intend to kill, or even harm, the animal. They merely want some of its nourishing crimson fluid to drink”.
Another Wikipedia entry focusing on blood as food notes that in addition to blood sausages, animal blood has also been used to thicken, colour, and/or flavour sauces and gravies, and for various types of blood soup (such as ‘czernina’ in Poland, ‘papas de sarrabulho’ in Portugal, and ‘svartsoppa’ made with goose blood in Sweden). Although blood is a taboo food in some cultures, in others it is perfectly acceptable – particularly in times when food has been scarce. Other cultures have other blood foods including blood pancakes (in Scandinavian and Baltic countries), blood tofu (China, Thailand, Vietnam), blood cake (Taiwan), blood potato dumplings (‘blodpalt’ made with reindeer blood in Sweden) and blood bread (‘paltbrod’ in Sweden). Additionally, Wikipedia noted that:
“Blood can also be used as a solid ingredient, either by allowing it to congeal before use, or by cooking it to accelerate the process. In Hungary when a pig is slaughtered in the morning the blood is fried with onions and is served for breakfast. In China, ‘blood tofu’ is most often made with pig’s or duck’s blood, although chicken’s or cow’s blood may also be used. The blood is allowed to congeal and simply cut into rectangular pieces and cooked. This dish is also known in Java as saren, made with chicken’s or pig’s blood. Blood tofu is found in curry mee as well as the Sichuan dish, maoxuewang. In Tibet, congealed yak’s blood is a traditional food”.
The Tanzanian Massai people are not the only culture to consume uncooked animal blood products. For instance, Inuits living in the Arctic Circle consume seal blood and believe it to have health and social benefits. According to a paper on consuming seal blood in a 1991 issue of Medical Anthropology Quarterly, seal blood is “seen as fortifying human blood by replacing depleted nutrients and rejuvenating the blood supply, [and] is considered a necessary part of the Inuit diet”. Another academic paper by Dr. Edmund Searles in a 2002 issue of the journal Food and Foodways reported that in relation to the drinking of seal blood: “Inuit food generates a strong flow of blood, a condition considered to be healthy and indicative of a strong body”. Historically, there are accounts of Irish people bleeding cattle as a preventative measure against cattle diseases. The Wikipedia entry on blood as food claims that the Irish mixed the drawn blood with “butter, herbs, oats or meal” to provide a “nutritious emergency food”.
During my research I also came across a story in The Atheist Times (with photographic evidence) of Hindus engaged in the practice of decapitating and drinking goat blood directly from its body (a blood sacrifice). The report claimed the practice was widely prevalent throughout India and Malaysia. These Hindus believe that the Hindu goddess Kali descends upon those drinking the goat’s blood.
Staying on the religious theme, there are (of course) many (arguably ‘mainstream’) simulated acts of haemotphagia – most notably in various religious ceremonies and rituals. The most obvious is in the transubstantiation of wine as the blood of Jesus Christ during Christian Eucharist (where religious followers believe they are drinking the blood of Christ). Various religions engage in such pseudo-haemotophagic practices including the Catholic Church, Eastern Orthodox, Oriental Orthodox, some Anglican, and Lutheran churches. (Other religions are the exact opposite and consider the drinking of blood taboo such as Jewish and Muslim cultures).
As this brief review demonstrates, non-sexual and non-vampiric human haematophagia and pseudo-haematophagia appear to be common and widespread in many cultures and countries. Academic research on the topic appears to be limited although it certainly warrants further investigation.
Borré, K. (1991). Seal blood, Inuit blood, and diet: A biocultural model of physiology and cultural identity. Medical Anthropology Quarterly, 5, 48-62.
Davidson, A (2006). The Oxford Companion to Food. Oxford: Oxford University Press.
Searles, E. (2002). Food and the making of modern Inuit identities. Food and Foodways, 10(1-2), 55-78.
Wikipedia (2013). Blood as food. Located at: http://en.wikipedia.org/wiki/Blood_as_food
Wikipedia (2013). Hematophagy. Located at: http://en.wikipedia.org/wiki/Hematophagy
In one of my previous blogs on the ‘A to Z of non-researched sexual paraphilias’ I briefly mentioned doraphila. Most definitions of doraphilia are fairly consistent. For instance, Dr. Anil Aggrawal in his 2009 book Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices simply defines doraphilia as the “love of animal fur, leather or skins”. Dr. Brenda Love in her Encyclopedia of Unusual Sex Practices says doraphilia is “the attraction…usually for animal skin or leather, which has been used as clothing throughout human existence. It is considered a fetish when it has to be present during sex”. Other online definitions claim doraphilia is “abnormal affection towards fur or skins of animals”. I’ve also come across online definitions that subsume doraphilia as a type of dermophilia (in which individuals derive sexual pleasure and arousal from the skin). However, I think it’s more logical to view dermaphilia as a sub-type of doraphilia (or not a sub-type at all if it doesn’t include the love of animal skin).
Somewhat confusingly, Dr. Brenda Love in her account of doraphilia in her sex encyclopedia spends a lot of the entry talking about the sexual aspects of human skin (rather than animal skin). She noted that:
“Human skin holds a fascination for some people. The 1950s sex criminal Edward Gein, who derived pleasure skinning female corpses he exhumed from local graves and then wearing them like a garment, is reported to have become fascinated with the idea of changing himself from a male to female. There have been cases where people have used human skin to make purses, lamp shades, belts, and upholstery. This was apart from similar things doe to men with tattoos during the Holocaust. Captain John Bourke wrote of human flesh being used as girdles or mummies that were worn by pregnant women to assist them in labor”.
Anyone that has read (or watched) The Silence of The Lambs (the third of Thomas Harris’ Hannibal Lecter quadrilogy) or The Texas Chainsaw Massacre can see where the inspiration for the Jame Gumb character (‘Buffalo Bill’) and the Leatherface character came from. As the Wikipedia entry on Buffalo Bill notes:
“Both the novel and film [of Silence Of The Lambs] tell of Gumb wanting to become a woman but being too disturbed to qualify for gender reassignment surgery. He kills women so he can skin them and create a ‘woman suit’ for himself. He is described as not really transgender but merely believing himself to be because he ‘hates his own identity’.
Personally, I don’t see Ed Gein or the many film characters he has ‘inspired’ as doraphiles. The motive for wearing the human skin of other people was not to get sexually aroused. The wearing of leather is of course commonplace in many sexual practices such as sexual sadism and sexual masochism (in fact, it’s arguably become a uniform or even a stereotype such as ‘The Gimp’ character in the film Pulp Fiction). As Dr. Love notes in her encyclopedia entry:
“Erotic leather apparel can be purchased at some lingerie and leather shops or ordered from Europe. Leather jock straps (some with chrome studs), bikini panties with zippered crotches, body suits, bras, corsets, dresses, skirts, pants exposing the rear, costumes, and accessories are all available”.
She also speculates about the psychology of wearing of leather and fur and mentions Dr. Harry Harlow’s classic studies on maternal attachment on rhesus monkeys as evidence (at least in part) for her claims:
“The feel and smell of leather gives many people a feeling of power. Some explain this as subconsciously as taking on the character of the animal with whose skin they cloak themselves. This was a common belief of holy men during their ancient religious ceremonies. The Roman emperor Nero dressed in an animal skin and then emulated the beast’s ferocious behavior as he sexually assaulted the people he had tied to stakes. An explanation for the continued appeal of leather or fur is that some people feel secure and nurtured by being wrapped in skin, a sort of surrogate mother effect. Clinical studies showed that rhesus monkeys who had their mothers replaced by inanimate objects responded better or clung to the ones that were wrapped in some type of fur”
For sexual leather enthusiasts, the colour black appears to be especially important. Although I have carried out research on the importance of colour in gambling (see me previous blog on the topic), I have never thought about it from a sexual clothing perspective. Again, Dr. Love provides some narrative on this (citing Jane Polley’s 1980 book Stories Behind Everyday Things).
“Many people who use leather for erotic feelings or as a symbol for their sexual power prefer the color black. The motives behind this preference are not clear. Historical facts regarding the color reveal that the ancient Egyptians revered the color as a sign of fertility because black was the color of the rich soil along the Nile. This may also be the origin of the black gowns used in witchcraft or other ancient religions. The Japanese, some Egyptians, American Indians, Christians, and Hindus saw it as a sign of destruction or death. Europeans dressed in black garments to attend funerals so that they would not be recognized as human and harmed by ghosts. Conversely, black Africans dressed in white clothing at funeral for the same reason. Today black is perceived as a symbol of evil, elegance, authority, and religion”.
I know of no empirical research into doraphilia although I did come across an interesting paper by Jared Christman published in the journal Society and Animals on zoocidal practices and made these really interesting observations:
“Fur and leather in particular are common tokens of material abun- dance for the doraphilic shopper, the lover of animal skins who yearns for womb-like protection from the frailty of the human frame. Were it not for such a wellspring of doraphilic sentiment in modern consumer culture, marketing strategists would hardly be able to churn out trade publications with titles like ‘The Smell of Success – Exploiting the Leather Aroma’ (Lente & Herman, 2001)…Where sexuality and power converge most implacably, the integuments of animals figure most prominently. Hence, the skins of animals are often indispensable tools in the rites of sadomasochism, adding an all-pervading element of dominion over life and death. Most tellingly of all, the term ‘masochism’ comes eponymously from von Sacher-Masoch (2000). The doraphilic liturgies of sadomasochism, in the bedroom or in the fascist amphitheater, purport to dissolve the participants in a microcosm of divinity, fashioning the milieu of predatory mastery they need to stamp out their fear of futility. Wreathed in animal remains, the sadist has already vanquished the vitality of natural life, the first step in the subjugation of people. The masochist, on the other hand, finds method in the malice of autocratic authority, delegating responsibility for victory over death to the powers that be. Either way, sadomasochists wallow in the skins of animals in order to neutralize their “sense of vital impotence” (Fromm, 1973, p. 326), of an endless ebbing of purpose in a world of boundless putrescence. People who resort so eagerly to the lifeblood of animals to stave off the vicissitudes of their own lives can easily become inured to truculence—if they are not already predisposed to it”.
Finally, examining the paraphilia literature, it could perhaps be argued that doraphilia has overlaps with some types of zoophilia. In 2011, Dr. Anil Aggrawal published a new classification of zoophilia in the Journal of Forensic and Legal Medicine comprising ten different types of zoophile based on their primary erotic focus. One of the ten types was what Aggrawal called fetishistic zoophiles. These are individuals who keep various animal parts (especially fur) that they then use as an erotic stimulus as a crucial part of their sexual activity. Such individuals have been reported in the clinical literature including the case of a woman (reported in a 1990 issue of the American Journal of Forensic Medical Pathology) who used the tongue of a deer as her primary masturbatory aid (and which I examined in detail in a previous blog and was described by the authors as a case of ‘xenolingual autoeroticism’).
Given that most doraphilic practices are non-problematic and (presumably) occur between consensual adults, I don’t foresee much research being done in the area. If data are collected, it’s more likely to come from sexual practices associated with doraphilia (e.g., uniform fetishism, sado-masochism, etc.) than on doraphilia itself.
Dr. Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
Aggrawal A. (2009). Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices. Boca Raton: CRC Press.
Aggrawal, A. (2011). A new classification of zoophilia. Journal of Forensic and Legal Medicine, 18, 73-78.
Christman, J. (2008). The Gilgamesh Complex: The Quest for Death Transcendence and the Killing of Animals. Society & Animals, 16(4), 297-315.
Fromm, E. (1973). The Anatomy of Human Destructiveness. Greenwich, CT: Fawcett Publications.
Griffiths, M.D. (2010). Colour atmospherics and its impact on player behaviour. Casino and Gaming International, 6(3), 91-96.
Harlow, H. F. & Zimmermann, R. R. (1958). The development of affective responsiveness in infant monkeys. Proceedings of the American Philosophical Society, 102, 501-509.
Lente, R. V., & Herman, S. J. (2001). The smell of success—Exploiting the leather aroma. In Human factors in automotive design (pp. 21-28). Warrendale, PA: Society of Automotive Engineers.
Love, B. (2001). Encyclopedia of Unusual Sex Practices. London: Greenwich Editions.
Polley, J. (1980). Stories Behind Everyday Things. London: Readers Digest.
Randall, M.B., Vance, R.P., & McCalmont, T.H. (1990). Xenolingual autoeroticism. The American Journal of Forensic Medicine and Pathology, 11, 89-92.
Scorolli, C., Ghirlanda, S., Enquist, M., Zattoni, S. & Jannini, E.A. (2007). Relative prevalence of different fetishes. International Journal of Impotence Research, 19, 432-437.
von Sacher-Masoch, L. .(2000). Venus in Furs (J. Neugroschel, Trans.). New York: Penguin.
Wikipedia (2015). Buffalo Bill (character). Located at: http://en.wikipedia.org/wiki/Buffalo_Bill_(character)
Wikipedia (2015). Clothing fetish. Located at: http://en.wikipedia.org/wiki/Clothing_fetish
Last Thursday (January 29), I was watching the newspaper review on Sky News when one of the reviewers referred to a story in the Daily Mail about the negative effects of box-set bingeing (‘Watching TV box-set marathons is warning sign you’re lonely and depressed – and will also make you fat’). Having examined the psychology of box-set bingeing in a previous blog, the story instantly grabbed my attention (and also because I love box-set bingeing when I get the time). (I also discovered in researching this article that in November 2013, the Oxford Dictionary announced that the word ‘binge-watch’ [defined as “to watch multiple episodes of a television programme in rapid succession” was a contender for its word of the year but was eventually beaten by the word ‘selfie’).
The Daily Mail story was based on some research led by doctoral researcher Ms. Yoon Hi Sung (at the University of Texas). Unfortunately, the research is not publicly available as it hasn’t actually been published yet. In fact, the study is from a conference paper that will be presented in May 2015 (at the Conference of the International Communication Association in Puerto Rico in May). Ms. Sung said that his findings “should be a wake-up call”. In typical Daily Mail style, a number of claims were made (which are listed below verbatim):
- “Watching TV box-set marathons is warning sign you’re lonely and depressed – and will also make you fat
- Watching TV for long periods of time can lead to obesity and exhaustion.
- ‘Binge-watchers’ are more likely to lack self-control and have addictions.
- University of Texas researchers said it’s no longer a ‘harmless addiction’.
- They said people will watch TV as a distraction when they are feeling low”.
Unfortunately there was little detail of the method used or much about 316 participants aged 18 to 29 years (e.g., how the participants were recruited, how representative the sample was of all those who engage in box-set bingeing, etc.) but the Daily Mail was adamant that box-set bingeing is bad for your health. More specifically, the journalist Daniel Bates wrote:
“People who suffer from low moods are more likely to spend hours or days viewing multiple episodes of their favourite programme online or on DVD box set. But by doing so they could neglect work, relationships and even their family. The researchers from the University of Texas at Austin said that binge-watching should no longer be considered a ‘harmless addiction’ and that people should think twice before settling in for a long session in front of the TV…The findings showed a direct link. The worse somebody felt, the more likely they were to watch a lot of TV in an apparent attempt to avoid their low mood”.
Ms. Sung was quoted as saying:
“Even though some people argue that binge-watching is a harmless addiction, findings from our study suggest that binge-watching should no longer be viewed this way. Physical fatigue and problems such as obesity and other health problems are related to binge-watching and they are a cause for concern. When binge-watching becomes rampant, viewers may start to neglect their work and their relationships with others. Even though people know they should not, they have difficulty resisting the desire to watch episodes continuously”.
Not having access to the details of the study make it difficult to make methodological criticism but as a Professor of Gambling Studies I would bet my bottom dollar that the claims go beyond the data. As far as I am aware there has never been any academic study of box set viewing behaviour (either watching ‘on demand’ via interactive television or DVD box-sets) but I did come across some commercial research carried out by the company MarketCast in 2013 (and reported in a Variety magazine article entitled ’10 insights from studies of binge watchers’ by Marc Fraser). In the study, over 1000 US television viewers, the report claimed that there were “elevated binge levels” when watching box-set television series on demand such as House of Cards, Breaking Bad, Dexter, The Walking Dead, True Blood, and Sons of Anarchy. As Fraser reported:
“As networks grapple with the potential effect of binge-viewing to their bottom line, what they’re starting to learn is less threatening than some early analysts have suggested. The good news for broadcasters is that bingeing actually creates more viewers for TV shows, MarketCast found, which should broaden the audience for advertisers and their commercials when new episodes air. That’s primarily because most binge viewers are just trying to catch up on a series they may have missed, and tend to tune into a series during its regular airings. For example, 65% of those surveyed said they would watch new episodes of ‘Breaking Bad’ without bingeing when the series returned, while another 58% said they would tune into ‘The Walking Dead’ in similar fashion. At the same time, despite the large amount of time required for bingeing, other forms of entertainment aren’t seeing a large decrease as a result of binge-viewing, the study [found]”.
The MarketCast study also reported that 5% of their study participants said bingeing was the only way that they watched their favourite TV shows, and just under one-third of the sample planned to use the bingeing method of viewing their favourite TV series in the future. Here are some of the other key findings listed in the report:
- There are four types of binge-viewers. Those who binge (i) because they don’t like to wait a week to find out what happens next, (ii) because friends tell them they’re missing out; (iii) to watch TV shows they’ve seen before, and (iv) when they are ill or housebound because of injury,
- The main reasons for box-set bingeing are to (i) catch up on TV series that were missed when they first aired, (ii) avoid having to watch adverts (and save time), and (iii) avoid waiting to see what happens next.
- Two-thirds of the sample (67%) claimed to have had at least one binge-watching experience.
- Those who binge watch only are typically males under the age of 30 years (although there is no overall difference between males and females in binge watching behaviour). (Another piece of market research by Magid Generational Strategies in early 2013 reported tat 70% of binge viewers are aged 16 to 35 years).
- More binge watching is done alone (56%) and at home (98%). Binge watching is also done while travelling (13%) and/or while on holiday (16%).
- Box-set bingeing occurs online (e.g., via on-demand services) more than offline (e.g., DVD box-sets).
- Drama is most watched genre for bingeing (60%), followed by comedy (45%), and reality shows (26%).
Fraser also made reference to another piece of market research by Solutions Research Group that examined 1,200 Canadian subscribers of Netflix and their viewing habits related to the television series House of Cards (that puts all 13 episodes online simultaneously). The study found that one in three viewers watched all 13 episodes within four weeks of first airing).
Another news story I came across (in Australia’s Herald Sun) provided a more positive spin and claimed in the headline ‘Binge-viewing box sets on the couch now the best way to build romance’. The article by journalist Megan Miller reported:
“For more and more couples, churning through a lazy 12-episode series is a romance rekindler that takes less effort than a meal somewhere nice and is cheaper than a beach holiday. It can be done without leaving the comfort of one’s home (or even one’s flannie pyjamas) and provides valuable couple time as well as down time from the rigours of work and family. Everyone’s on board. Barack and Michelle Obama are said to be hooked on spy drama ‘Homeland’ and our own PM Tony Abbott loves sitting down with wife Margie to an [episode] (or three) of ‘Downton Abbey’”.
It appears that the inspiration for the herald Sun story may have been the “couple Phoebe and Mike, both 31 [years of age], were so addicted to cult hit Breaking Bad they took discs with the latest series on their Fijian honeymoon earlier this year, desperate to race back to their villa each night to keep up with the escapades of meth-maker Walter White”. Miller then interviewed Melbourne-based psychologist Sally-Anne McCormack who commented that:
“Doing something you both enjoy is at the heart of engaging in a binge session in front of the box. Shared interests create a bond and connection that’s great for relationships. Cuddling up on the couch and snuggling while watching a show that you both get enjoyment from gives a common interest and some relaxed time together…New partners may watch shows together for the sake of the other, not because they hold a great interest in it. An established relationship is one where the two people have a greater level of comfort together, and don’t depend on the environment to help impress the other. At a later point in a relationship the two are relaxed with one another and can negotiate each other’s interests and needs, and find a mutually interesting series that is exciting for both of them”.
All of the articles I have read on the topic describe binge-watching as an ‘addiction’ (at least in passing). Although there is a small literature on ‘television addiction’ (for a recent review in the Journal of Behavioral Addictions by my colleague Dr. Steve Sussman – see ‘Further reading’ below) I know of no empirical research on the topic of ‘binge-viewing addiction’. However, I did come across an arguably tongue-in-cheek list of signs in an article in the Daily Edge:
- The thought of a day doing nothing except watching a box set makes you genuinely excited.
- You have avoided a social engagement to stay in and watch something.
- At least once, you have woken up early specifically to watch the latest episode.
- You’ve had this thought – ‘Just one more episode’ or ‘Not sure if an actual memory or something I saw on TV’.
- You have accidentally drooled on at least one sofa cushion during a binge.
- You have cheated on your loved one with a box set. By which we mean, watching ahead while they’re out/on the phone to their mam/have gone to bed. AKA ‘Netflix Adultery’.
- You have had that moment where you get up from the couch, and have to shake food out of the folds of your clothes.
- You tell yourself you could stop at any time.
- When it’s all over, you feel confusion, shame and regret.
Even though these signs were probably written in jest, they would probably have good face validity should anyone decide to construct a new instrument to assess binge-watching addiction. However, even with the new study by the researchers at the University of Texas, I’m still to be convinced that box-set bingeing is a serious health concern – at least based on the scientific evidence.
Bates, D. (2015). Watching TV box-set marathons is warning sign you’re lonely and depressed – and will also make you fat. Daily Mail, January 29. Located at: http://www.dailymail.co.uk/health/article-2931572/Love-marathon-TV-session-warning-sign-lonely-depressed.html
Daily Edge (2014). 11 signs of you’re suffering from a binge-watching problem. Located at: http://www.dailyedge.ie/binge-watching-problem-signs-1391910-Apr2014/
Graser, M. (2013). Marathon TV viewers tend to be millenials playing catch up on shows; say they’ll watch new seasons as they air. Variety, March 7. Located at: http://variety.com/2013/digital/news/10-insights-from-studies-of-binge-watchers-1200004807/
Koepsell, D. (2013). In defence of the box set binge: a global shared culture. New Statesman, December 29. Located at: http://www.newstatesman.com/culture/2013/12/defence-box-set-binge-global-shared-culture
Kompare, D. (2006). Publishing flow DVD Box Sets and the reconception of television. Television & New Media, 7(4), 335-360.
Miller, M. (2014). Binge-viewing box sets on the couch now the best way to build romance. Herald Sun, December 13. Located at: http://www.heraldsun.com.au/news/victoria/bingeviewing-box-sets-on-the-couch-now-the-best-way-to-build-romance/story-fni0fit3-1226782514245?nk=0ed250e88a2970045f6fc84123b03f10
Spangler, T. (2013). Poll of online TV watchers finds 61% watch 2-3 episodes in one sitting at least every few weeks. Variety, December 13. Located at: http://variety.com/2013/digital/news/netflix-survey-binge-watching-is-not-weird-or-unusual-1200952292/
Sussman, S., & Moran, M.B. (2013). Hidden addiction: Television. Journal of Behavioral Addictions, 2(3), 125-132.