Monthly Archives: September 2015
“As far as I can remember I have been easily aroused by women wearing pantyhose. At the age of about 14 or 15 [years] I started wearing pantyhose and masturbating with them. At the time I was ashamed to tell my girlfriend at the time about it. I continued this up until about 19 or 20, when I finally had a girlfriend who I told about my fetish. I thought that by sharing this with my significant other at the time that it would help but it did not. I would just want it more and more. Now I am in a long-term relationship with a woman that I love. I have told her about my fetish and how I masturbate with her pantyhose and she said that she did not have a problem with it. She wears pantyhose for me rather frequently because she knows that I really like them…My obsession has really intensified to the point that I am doing more to achieve a stronger orgasm…I really feel like my fetish is out of control. In general my fetish for pantyhose has lead me to do immoral things that I would not do unless pantyhose are involved” (Letter sent to Dr. Marie Hartwell-Walker)
For the benefit of my non-UK readers, here in the UK, ‘pantyhose fetishism’ is more commonly known as ‘tights fetishism’ (and is very similar to ‘stocking fetishism’, the commonality being the fact they are both clothing items worn on the legs that are often made of nylon and that have a silky veneer). The few online articles concerning pantyhose fetishism make similar claims although empirical evidence for such claims are generally lacking. For instance, the articles claim that pantyhose fetishism is (i) commonplace and (ii) usually first begins in childhood and/or early adolescence (after seeing pantyhose being worn by a significant person in the fetishist’s life such as their mother, sister, aunt, grandmother, family friend, neighbour and/or teacher).
One of the best studies published in a 2007 issue of the International Journal of Impotence Research by Dr G. Scorolli and his colleagues on the relative prevalence of different fetishes using online fetish forum data did not report the specific existence of pantyhose fetishism at all, although around 12% had fetishes concerning something associated with the body such as legs (which could have included pantyhouse). However, if you type ‘pantyhose fetishism’ into Google lots of dedicated pornographic photography and video sites can be found on the first few pages.
According to Wikipedia men may have a preference for pantyhose because unlike stocking, pantyhose has direct contact with female genitalia. An article on the Kinkly website claims individuals with a pantyhose fetish most commonly become sexually aroused by wearing pantyhose, watching other people wear (or undress wearing) pantyhose, or both. The Wikipedia article is a little more detailed and claims that the fetish manifests in one or more of the following ways (and which I have repeated verbatim):
- “Tearing or cutting holes in pantyhose to modify the garment or gain access to the wearer’s body.
- Wearing of pantyhose by either or both partners during sexual activity.
- A male wearing pantyhose alone or in front of others who may praise or humiliate him.
- Using pantyhose as bondage restraints.
- Interacting with pantyhose in any other way or form during sexual activity.
- Simply observing/admiring and experiencing heightened arousal/interest of females or males who are wearing pantyhose.
- Viewing material from store catalogues to pornography of models and actors wearing pantyhose.
- A man or woman in pantyhose encasement”.
As far as I am aware, only one paper solely devoted to pantyhose fetishism has ever been published in the psychological literature. This was a 1997 paper written from a psychodynamic perspective by Dr. L.M. Lothstein in the journal Gender and Psychoanalysis. In her paper, Lothstein describes this “unique fetish” using clinical vignettes of gender dysphoric men (i.e., transgendered males). The paper claims the pantyhose served a number of different functions (such as the repairing of psychic structure, and an expression and defence against underlying aggression). More specifically, Lothstein refers to pantyhose as a functional ‘magic skin’ or ‘second skin’ in repairing a defective ego and acting as a transitional object to allay annihilation and separation anxiety.
The Wikipedia and Kinkly articles claim that there are many sub-types of pantyhose fetish and that such fetishes often co-occur with other fetishes and sexual paraphilias such as shoe fetishes, transvestism, sadomasochism, and schoolgirl fetishes. For instance, the Wikipedia article notes that pantyhose fetishism can include:
- A focus on certain areas of the body while wearing pantyhose, [such as] feet, a variation of the very common foot fetishism.
- Wearing pantyhose with other specific garments, e.g. shoes, boots, or skirts, uniforms that usually include pantyhose (girl at work, secretary, flight stewardess, policewoman, Hooters waitress, girl next door etc.)
- Certain styles e.g. sheer-to-waist, opaque, patterned or specific deniers, certain brands or shades.
- Simply admiring women who wear pantyhose (a mild form of voyeurism).
- Finding the wearing of them to be a primarily sensual comforting experience, rather than sexual.
- The act of purchasing pantyhose, especially when aided by a female assistant, can also generate a degree of arousal”.
One of the problems with the Wikipedia article as that it is included in the entry on underwear fetishism and the section concerning pantyhose fetishes specifically notes that the section “does not cite any references or sources”. It then goes on to claim:
“The pantyhose covered foot can be extremely arousing to men who often find satisfaction in just looking at or more in that of rubbing, sucking/licking, and massage of the penis with the nylon clad feet. Others find arousal in sniffing the sour and pungent smell of soles made by excessive sweat when in pantyhose. Foot-jobs can be very intense and stimulating and covering a woman in pantyhose in semen is a common fantasy with some men. Pantyhose fetish can also be linked to that of the women dressing as the schoolgirl where stockings, knee high socks and pantyhose can be worn with a short skirt”.
The same article also lists a number of reasons why females wear pantyhose and then claims that these reasons as to why women wear pantyhose provides possible reasons for the allure of pantyhose fetishism:
- “They remove the appearance of blemishes, making the legs ‘perfect’.
- The reflectiveness of the material, coupled with the way they appear less transparent at the edges, often gives legs more contrast and definition, as though lit by dramatic lighting. This accentuates the curves of the legs, making them less ‘flat’, and can also make legs appear slimmer (with dark pantyhose).
- They often have a silky texture which is pleasing to both the wearer and her partner.
- They enhance the pleasure (and anticipation) associated with the removal of a woman’s clothes. Not only serving as an additional item to be removed; they allow the exciting moment of exposure to be drawn out much longer than other clothing items, as the pantyhose are slowly pulled down the legs. In addition to this, they do not actually hide what they cover.
- The slipperiness and smoothness of sheer pantyhose and stockings also makes women’s low cut court shoes slip off more easily. This vulnerability is often sexually attractive, and can often result in the women engaging in shoe dangling or shoe play which is also appealing to shoe and foot fetishists”.
Although I mentioned above I only knew of one academic paper on pantyhose fetishism, there are a few academic writings that have mentioned it in passing. For instance, in a 1979 issue of the Journal of Applied Behavioral Analysis, Dr. W.L. Marshall reported the treatment of two male paedophiles with satiation therapy, one of who was also a pantyhose fetishist (but no detail was given on this aspect of their sexual behaviour except he was also a shoe fetishist). A paper by Dr. L.F. Lowenstein in a 2002 issue of Sexuality and Disability claimed that pantyhose fetishism was “very common” but the only evidence given for this was a reference to Lothstein’s paper (which contained no information on the prevalence of the fetish). Finally, in a 2008 book chapter on themes of sadomasochism self-expression by Dr. Charles Moser and Dr. Peggy Kleinplatz, they used the example of pantyhose to define and explain what fetishes are:
“A fetish is characterized by sexual arousal to an inanimate object…Individuals who enjoy SM accessories often describe their interests as fetishes. They find wearing or touching the preferred articles highly arousing. The articles themselves are rarely arousing, but if they are worn by a partner, it heightens the partner’s attractiveness and heightens the eroticism of the sex. For example, pantyhose can be a fetish object, but brand new pairs, never worn, rarely become a focus of erotic interest. The same pantyhose worn by the participant or a partner can elicit a strong erotic response. Similarly an article of clothing that reminds the person of a partner or a specific erotic interlude can become a fetish object”.
Again, this simply confirms that pantyhose fetishes exist (or theoretically exist) but there is no information on incidence, prevalence, or their psychosocial impact. I did come across one online account written by someone who confesses to being a pantyhose fetishist on the Act Sensuous blog site, and which I found a lot more enlightening that anything academic that I have read on the topic:
“I had tried several times before, but during my research to find scientific facts…I wanted to learn where pantyhose rank on a list of the most prevalent fetishes, but I couldn’t find credible material that could be documented. I did find one thing I expected – that the foot fetish is still No. 1, apparently, the most common. Suffice it to say that pantyhose are high up there somewhere. And, thankfully, pantyhose and foot fetishes seem to go hand-in-hand, or make that foot-in-hand…Obviously, there’s more to a pantyhose fetish than [what is on Wikipedia]…To me, pantyhose always have been about three things: the way they look, the way they feel to the touch, and the very concept of them in the first place. Maybe it’s just that they are designed to enhance the beauty of everything they cover. To me, there’s a profound dichotomy about pantyhose, which I find very exciting. Pantyhose possess enormous power, yet, by design, they are extremely delicate and feminine, causing an irresistible vulnerability for the wearer. This is never more evident than in the way the nylon fabric moves to the touch on a woman’s legs and feet. It’s almost as if she has a second, delicate, delicious skin. It’s as if the pantyhose are a living, breathing intimate part of the wearer. You can physically manipulate that lifeforce, and you have to be careful not to hurt it. Once on, any item of clothing a person wears, sort of disappears. You stop feeling it on your body. And even though you can touch the pantyhose on yourself, it isn’t the same as feeling them on someone else. Want your lover to feel what you feel when you caress her legs in pantyhose? All it takes is to move that delicate nylon fabric over her skin. The sensation is incredible for both parties”.
Maybe we will never know how common pantyhose fetish is but there appears to be a lot of anecdotal evidence that it exists, is male-dominated, and that there is some crossover with other more (empirically) established fetishes (such as foot fetishes).
Dr. Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
The Act Sensuous Blog (2010). What drives our pantyhose fetish? April 11. Located at: https://actsensuous.wordpress.com/2010/04/11/what-drives-our-fetish-for-pantyhose/
Kinkly (2015). Pantyhose fetish. Located at: http://www.kinkly.com/definition/6774/pantyhose-fetish
Lothstein, L.M. (1997). Pantyhose fetishism and self cohesion: A Paraphilic Solution? Gender and Psychoanalysis, 2(1), 103-121.
Lowenstein, L.F. (2002). Fetishes and their associated behaviour. Sexuality and Disability, 20, 135-147.
Moser, C., & Kleinplatz, P.J. (2007). Themes of SM expression. In D. Langbridge, & Meg Barker (Eds.), Safe, sane and consensual: Contemporary perspectives on SM (pp.35-54). Hampshire, UK: MacMillan.
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.
Wikipedia (2015). Underwear fetishism. Located at: https://en.wikipedia.org/wiki/Underwear_fetishism#Panties
Addiction is a highly prevalent problem within today’s society and there is a lot of time and many spent in trying to prevent and treat the behaviour. There has also been a move towards getting addicts motivated to want to change their behaviour. The most influential model worldwide is probably the ‘stages of change’ model by Dr. James Prochaska and Dr, Carlo Di Clemente that identifies an individual’s ‘readiness for change’ and tries to get a person to a position where they are highly motivated to change their behaviour. The individual stages of this model are:
- Precontemplation – This is where the person unaware of the consequences of his or her own behaviour and no change in behaviour is foreseeable.
- Contemplation – This is where the person aware problem exists and is contemplating change.
- Preparation – This is where the person has decided to change in the near future (e.g., New Year resolution).
- Action – This is where the person effects change (e.g., gets rid of all association items related to the behaviour).
- Maintenance – This is where the person consolidates behaviour change over time.
- Relapse – This where the person reverts to a former behaviour pattern (e.g., contemplation, preparation).
People can stay in one stage for a long time and it is also possible for unassisted change such “maturing out” or “spontaneous remission”. Various techniques can be used to help people prepare for readiness include motivational techniques, behavioural self-training, skills training, stress management training, anger management training, relaxation training, aerobic exercise, relapse prevention, and lifestyle modification. The goal of treatment can be either abstinence or simply to cut down.
The intervention and treatment options for the treatment of addiction include, but are not limited to counselling/psychotherapies, behavioural therapies, cognitive-behavioural therapies, self-help therapies, pharmacotherapies, residential therapies, minimal interventions and combinations of these (i.e., multi-modal treatment packages). The most important of these are outlined below.
Pharmacotherapy: Pharmacological interventions basically consist of addicts being given a drug to help overcome their addiction. These are mainly given to those people with chemical addictions (e.g., nicotine, alcohol, heroin, etc.) but are increasingly being used for those with behavioural addictions (e.g., gambling, sex, work, exercise, etc.). For instance, some drugs produce an unpleasant reaction when used in combination with the drug of dependence, replacing the positive effects of the drug of dependence with a negative reaction. For instance, alcoholics are sometimes prescribed disulfiram (more commonly known as Antabuse), that when combined with alcohol may produce nausea and vomiting. Other common therapies include methadone and the use of opioid antagonists (such as nalaxone or naltrexene) for heroin addiction. The methadone prevents withdrawal symptoms, block the effects of heroin use, and decreases craving. The main criticism of all these treatments is that although the symptoms may be being treated, the underlying reasons for the addictions may be being ignored. On a more pragmatic level, what happens when the drug is taken away? Often, the addicts return to their addiction if this is the only method of treatment used.
Behavioural therapy: Behavioural therapies are based on the view that addiction is a learned maladaptive behaviour and can therefore be ‘unlearned’. These have mainly been based on the classical conditioning paradigm and include aversion therapy, in vivo desensitisation, imaginal desensitisation, systematic desensitisation, relaxation therapy, covert sensitisation, and satiation therapy. All of these therapies focus on cue exposure, and relapse triggers (like the sight and smell of alcohol/drugs, walking through a neighbourhood where casinos are abundant, pay day, arguments, pressure, etc.). The theory is that through repeated exposure to ‘relapse triggers’ in the absence of the addiction, the addict learns to stay addiction free in high-risk situations. It could be argued that if the addiction is caused by some underlying psychological problem, (rather than a learned maladaptive behaviour), then behavioural therapy would at best only eliminate the behaviour but not the problem. This therefore means that the addictive behaviour may well have been curtailed but the problem is still there so the person will perhaps engage in a different addictive behaviour instead.
Cognitive-behavioural therapy: A more recent development in the treatment of addictive behaviours is the use of cognitive-behavioural therapies (CBT). There are many different CBT approaches that have been used in the treatment of addictive behaviours including rational emotive therapy, motivational interviewing, and relapse prevention. The techniques assume that addiction is a means of coping with difficult situations, dysphoric mood, and peer pressure. Treatment aims to help addicts recognise high-risk situations and either avoid or cope with them without use of the addictive behaviour. In relapse prevention, the therapist helps to identify situations that present a risk for relapse (both intrapersonal and interpersonal). Relapse prevention provides the addict with techniques to learn how to cope with temptation (positive self statements, decision review, and distraction activities), coupled with the use of covert modelling (i.e., practicing coping skills in one’s imagination). It also provides skills for coping with lapses (by redefining what is happening), and utilizes graded practice (a desensitization technique where addicts encounter real life situations slowly). Overall, CBT approaches are better researched than the other psychological methods in addiction but are probably no more effective (Luty, 2003).
Psychotherapy: Psychotherapy can include everything from Freudian psychoanalysis and transactional analysis, to more recent innovations like drama therapy, family therapy and minimalist intervention strategies. The therapy can take place as an individual, as a couple, as a family, as a group and is basically viewed as a ‘talking cure’ consisting of regular sessions with a psychotherapist over a period of time. Most psychotherapies view maladaptive behaviour as the symptom of other underlying problems. Psychotherapy often is very eclectic by trying to meet the needs of the individual and helping the addict develop coping strategies. If the problem is resolved, the addiction should disappear. In some ways, this is the therapeutic opposite of pharmacotherapy and behavioural therapy (which treats the symptoms rather than the underlying cause). There has been little evaluation of its effectiveness although most addicts go through at least some form of counselling during the treatment process.
Self-help therapy: The most popular self-help therapy worldwide is the Minnesota Model 12-Step Programme (e.g., Alcoholics Anonymous, Gamblers Anonymous, Narcotics Anonymous, Overeaters Anonymous, Sexaholics Anonymous, etc.). This treatment programme uses a group therapy technique and uses only ex-addicts as helpers. Addicts attending 12-Step groups involves them accepting personal responsibility and views the behaviour as an addiction that cannot be cured but merely arrested. To some it becomes a way of life both spiritually and socially and compared with almost all other treatments it is especially cost-effective (even if other treatments have greater success rates) as the organization makes no financial demands on members or the community. For the therapy to work, the 12-Step Programme asserts that the addict must come to them voluntarily and must really want to stop engaging in their addictive behaviour. Further to this, they are only allowed to join once they have reached “rock bottom”. To date there has been little systematic study of 12-Step groups but drop out rates are very high (typically 80-90%). There are a number of problems preventing evaluation, particularly anonymity, sample bias, and what the criterion for success is. The empirical evidence suggests that self-help support groups’ complement formal treatment options and can support standardized psychosocial interventions.
When examining all the literature on the treatment of addiction, there are a number of key conclusions that can be drawn. These include that: (i) treatment must be readily available, (ii) no single treatment is appropriate for all individuals., (iii) it is better for an addict to be treated than not to be treated, (iv) it does not seem to matter which treatment an addict engages in as no single treatment has been shown to be demonstrably better than any other, (v) a variety of treatments simultaneously appear to be beneficial to the addict, (vi) individual needs of the addict have to be met (i.e., the treatment should be fitted to the addict including being gender-specific and culture-specific), (vi) clients with co-existing addiction disorders should receive services that are integrated, (vii) remaining in treatment for an adequate period of time is critical for treatment effectiveness, (viii) medications are an important element of treatment for many patients, especially when combined with counselling and other behavioural therapies, (ix) recovery from addiction can be a long-term process and frequently requires multiple episodes of treatment, (x) there is a direct association between the length of time spent in treatment and positive outcomes, and (xi) the duration of treatment interventions is determined by individual needs, and there are no pre-set limits to the duration of treatment.
Dr. Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
Griffiths, M.D. (1996). Pathological gambling and its treatment. British Journal of Clinical Psychology, 35, 477-479.
Griffiths, M.D. & Dhuffar, M. (2014). Treatment of sexual addiction within the British National Health Service. International Journal of Mental Health and Addiction, 12, 561-571.
Griffiths, M.D. & H.F. MacDonald (1999). Counselling in the treatment of pathological gambling: An overview. British Journal of Guidance and Counselling, 27, 179-190.
Hayer, T. & Griffiths, M.D. (2015). The prevention and treatment of problem gambling in adolescence. In T.P. Gullotta & G. Adams (Eds). Handbook of Adolescent Behavioral Problems: Evidence-based Approaches to Prevention and Treatment (Second Edition) (pp. 539-558). New York: Kluwer.
King, D.L., Delfabbro, P.H., Griffiths, M.D. & Gradisar, M. (2012). Cognitive-behavioural approaches to outpatient treatment of Internet addiction in children and adolescents. Journal of Clinical Psychology, 68, 1185-1195.
Luty, J. (2003). What works in drug addiction? Advances in Psychiatric Treatment, 9, 280–288.
National Institute on Drug Abuse (1999). Principles of drug addiction treatment: A research-based guide. NIDA.
Potenza, M. & Griffiths, M.D. (2004). Prevention efforts and the role of the clinician. In J.E. Grant & M. N. Potenza (Eds.), Pathological Gambling: A Clinical Guide To Treatment (pp. 145-157). Washington DC: American Psychiatric Publishing Inc.
Prochaska, J.O. and DiClemente, C.C. (1984). The transtheoretical approach: Crossing the traditional boundaries of therapy. Melbourne, Florida: Krieger Publishing Company
Rigbye, J. & Griffiths, M.D. (2011). Problem gambling treatment within the British National Health Service. International Journal of Mental Health and Addiction, 9, 276-281.
United Nations Office on Drugs and Crime/World Health Organization (2008). Principles of Drug Dependence Treatment: Discussion paper. UN/WHO.
Anyone that has followed my blogs will know that I have more than a passing interest in Japanese sexual culture. For instance, in previous blogs I have briefly examined various Japanese sexual practices and sex-related topics including Tamakeri (i.e., the masochistic practice of getting sexual pleasure and arousal from being kicked in the testicles), Hentai (i.e., Japanese hardcore Manga cartoon pornography), Shokushu Goukan (i.e., tentacle rape), Nyotaimori (i.e., eating a variety of foods or a whole meal off somebody’s naked body), Omorashi (i.e., deriving sexual pleasure from having a full bladder or a sexual attraction to someone else experiencing the discomfort of a full bladder), and Burusera (i.e., Japanese shops that sell [amongst other things] soiled female undergarments and fetishist school uniforms). There are also some sexually paraphilic behaviours that have their own names within the Japanese sexual culture (such as frotteurism being known as chikan)
While reading an online article on ‘[Ten] sex fetishes you won’t believe exist’ I spotted one on the list that I had not written about before – Oshouji – the other nine being: dendrophilia (sexual arousal from trees), exophilia (sexual attraction for aliens and non-human life forms), objectum sexuality (sexual attraction to inanimate objects), eproctophilia (sexual arousal from flatulence), hybristophilia (sexual arousal from criminals), menophilia (sexual arousal from menstruation), acrotomophilia (sexual arousal from amputees), dacryphilia (sexual arousal from crying), and lactophilia (sexual arousal from breast feeding). In fact, not only had I not written about oshouji in a previous blog but I had never even heard of it before.
Oshouji is a calligraphy fetish (calligraphy being the art of producing decorative handwriting or lettering with a pen or brush). Oshouji specifically involves calligraphy where the decorative writing is done on a person’s (usually naked) body. According to many online websites (that all basically use the same defintion), oshouji is “an ancient tradition and refers to the writing of degrading words in calligraphy on your partner [and is] one of the more artistic fetishes Japan has to offer”. As sex blog writer Coco La More notes: “I am intrigued. Such rich beauty and absolute pleasure. The artistic passion the calligrapher must be feeling. I can just imagine the intense emotion felt by both. I will be adding this one to my list”
According to the Exapamicron website, oshouji dates back to the Edo period of feudal Japan (the Edo period – sometimes referred to as the Tokugawa period – being the period between 1603 and 1868 in the history of Japan). Like other Edo forms of eroticism (such as Shunga, a Japanese term for erotic art) oshouji is considered traditional, rich and decadent. The website also claims that oshouji is “not a fetish in the sense that the painted person becomes aroused by the paint, it’s more about the thrill of degrading someone”.
As far as I am aware there is no academic writing or research on the topic (although there are academics with the surname ‘Oshouji’ which was annoying having to wade through paper after paper to see if there was anything written on the practice). Like me, someone else (Zichao) was researching into this topic and was finding the same things as me online. His research questioned whether the word ‘oshouji’ even existed (although he did admit that the act of sexual calligraphy existed):
“I’m writing a catalogue/book for an exhibition on modern Chinese calligraphy, including references to work by Zhang Qiang…This got me interested in trying to work out the history of writing on girls in Chinese, Japanese [and] Korean culture. On various non-Japanese language sites it’s referred to as ‘oshouji’ and described as something that goes back to Edo times, but these all seem to be cribbing the information from the [Tokyo Damage Report] Hentai Dictionary…Making the idea look even more dubious is the fact that typing おしょうじ, オショウジ or even (last-ditch attempt) お書字 into Japanese Google brings up nothing helpful as far as I can see. This makes me suspect that if there’s a name for the practice it’s something else…Obviously it’s something that people do – not just Zhang Qiang, but also the characters in rape and S&M manga (though in magic marker) and there’s even a film about it [The Pillow Book]. It doesn’t help that I know very little about classical Chinese [and] Japanese porn/erotica. Does the writing-on-girls-fetish have a name and a history, or is it just something that crops up spontaneously now and then?”
Another online Hentai dictionary (the Yuribou Hentai Dictionary) noted that the
“Oshouji ‘calligraphy character’ fetish [is] fairly commonly seen in Domination-submissive play in which the Dominant writes characters on the submissive’s body in order to inflict shame and embarrassment to heighten the submissive role. Commonly seen is the writing of “niku” (“meat”) on the forehead”.
As noted in the extract from Zichao above, the most high profile example of oshouji body calligraphy is the 1996 film The Pillow Book film (directed by Peter Greenaway) in which a Japanese model (Nagiko) “goes in search of pleasure and new cultural experience from various lovers. The film is a rich and artistic melding of dark modern drama with idealised Chinese and Japanese cultural themes and settings, and centres on body painting” (Wikipedia entry on The Pillow Book)
Sexual calligraphy has also crept into the world of modern art via the work of Pokras Lampas. Lampras has a background in graffiti and street art. As an online Wide Walls profile piece on him notes:
“Lampas works in various spaces and using different mediums, from canvas and walls to the naked body. To a certain extent, the artist is involved in the art of tattoo, providing council and creating sketches when it comes to calligraphy work. However, the aspect of the artist’s practice which is most interesting, resonates the new possibilities of calligraphy within the world of digital urban art. This notion is part of one of his biggest projects…Recently, the artist became involved in a project called Calligraphy on Girls, which aims to show his calligraphy skills to a wider audience through sessions of body painting and photography. The project is an exploration of the female human form, executed with a particular aesthetics and a unique visual language of the artist”.
Whether Lampas’ work can be called an example of oshouji is debatable because it doesn’t appear to involve the use of degrading words (in fact there are few words at all as far as I can see). Oshouji (if it really exists) appears to be a much less prevalent activity than some of the other Japanese sexual practices I have written about although in the absence of any research papers on most forms of Japanese sexual subculture no-one can be really sure how widespread any of these activities are.
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.
Tokyo Damage Report (2009). Hentai dictionary. February 27. Located at: http://www.hellodamage.com/top/2009/02/27/hentai-dictionary/
Wide Walls (2014). Calligraphy on girls, February 1. Located at: http://www.widewalls.ch/body-and-language-calligraphy-on-girls-provoke-article-2014/2-biology-or-culture/
Wikipedia (2015). Shunga. Located at: https://en.wikipedia.org/wiki/Shunga
Yuribou Hentai Dictionary (2008). Welcome to the Yuribou Hentai Dictionary! July 11. Located at: http://fezeve868.blogspot.co.uk/2008/07/welcome-to-yuribou-hentai-dictionary.html
One of the weirdest sounding sexual paraphilias that I have come across is gastergastrizophilia in which individuals allegedly derive sexual pleasure and arousal from bellypunching. I use the word ‘allegedly’ as I have never seen this sexual paraphilia listed in any reputable academic source (and it certainly does not appear in either Dr. Anil Aggrawal’s Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices or Dr. Brenda Love’s Encyclopedia of Unusual Sex Practices). The lengthiest article on that I have come across on gastergastrizophilia is on the Full Wiki website. The article claims that:
“Bellypunchers, as they are known, derive erotic and/or aesthetic pleasure from the sight of and sensation associated with a woman physically struck in the stomach usually with a bare fist. The specifics associated with this paraphilia vary considerably, sometimes with the woman possessing a toned and muscular stomach, other with the woman possessing a soft and even chubby stomach. Often fetishists desire her to receive blows to the lower stomach specifically; other times, to the upper stomach. Often the woman is struck by other women, but many times the fetishists will fantasize about doing the beating themselves. With the rise of the internet, a wide variety of websites and online groups have risen which house related fiction, photos, stories, and videos, the latter either custom-made or copied from a variety of films and videos. The male-to-male variety of the fetish is frequently called gutpunching, or abspunching”
The fact that someone has written about sexual bellypunching in no way proves that the behaviour exists. In a previous blog I examined a hoax paraphilia called emysphilia (sexual arousal from turtles). In researching that blog, I came to the conclusion that the paraphilia simply didn’t exist as there was no evidence of any kind except the originally published article (plus the fact that the author later admitted it was a hoax). Sexual bellypunching as a fetish or paraphilia is something that I do not think can easily be so dismissed. I managed to collect a few first-hand accounts of sexual bellypunching (such as those at the online at the Dark Fetish website). For instance:
- Extract 1: “[I am a] masochist [and] let people thump me in my belly. Although it hurts (and it hurts like hell sometimes) the pain does give me an erotic buzz. BUT (and this is the other side of the coin) I do get to punch other women and that also gives me a buzz – it turns me on.
- Extract 2: “There is a difference between a ‘friendly’ (I use the word advisedly) punch up between two women (which might even end in sex) and a really heated contest where there maybe some prize, physical or emotional. Then it’s a pure pain contest… just to see which woman can take the most pain in her guts. In such contests there is a moment when having delivered a punch, I watch my opponent’s face crease in agony, watch her fight the pain, watch her desperately trying to keep her hands from going to her belly… hear her panting for breath as she tries to control the agony in her guts. Oh so delicious…it’s a real turn-on for me. The downside is that I have to take and absorb the punishment too. [However], that turns me on too!!”
- Extract 3: “My ex-boyfriend loved being punched in the belly. We both went to couples therapy and [this is] how the psychologist explained it to me…The physical flow-on effect of bellypunching is peptic reflux, which triggers the brain to release a sudden adrenalin rush to cope with the shock of (temporarily) depriving the brain of oxygen. This adrenalin rush can be experienced as sexual arousal for those with a fetish complex for feeling ‘subverted’ or ‘abused’”
Based on the research I did for this blog, it would appear that there used to be a Wikipedia entry on sexual bellypunching but it was removed back in 2006. Some people claimed that the information provided in the original webpage was unable to be verified, and that it might even have been made up by the person who created the original Wikipedia entry. As one person noted in the Wikipedia discussion, the original author of the bellypunching article had:
“…added a bunch of links, but they consist of Yahoo! groups, personal websites, and a couple [of] porn sites which themselves are non-notable. None of these are reliable sources, none of them help with the fact that this article still violates Wikipedia’s verifiability. Unverifiable content can’t stay on Wikipedia, no matter how much some people might like said content”.
Comments were also made along the lines that Wikipedia does not need to have a separate page for every single obscure fetish. Personally, I don’t see this as an argument for not having a Wikipedia entry. However, the original author of the page countered by saying:
“It’s not about liking (or in your case, disliking) [the bellpunching] entry, but about showing diligence in mapping out within Wikipedia all these various concepts that exist in the world. Some concepts are better cited than others, it’s true. However that doesn’t mean that some things, which are perhaps more ephemeral, or which came into their own with the rise of the internet, can’t be listed…I suggest that if one can prove that a lot of people are involved in a concept, and that this concept exists as such, then the concept must surely merit some inclusion, even if that inclusion is limited only to what one can source…I have shown that thousands of people have taken it upon themselves to join public groups around this [bellypunching] fetish; and found any number of websites, most which have been around for years, creating a sort of community…It would be a mistake to make an article called bellypunching videos on the basis of the fact of such videos existing, because that would ignore the evident existence of the concept of the fetish”.
I have to admit that having done my own search on the internet, I can certainly vouch for the fact that there are hundreds of sexual bellypunching videos available online (e.g., websites such as Belly Punching Fetish, Heroine Movies, and Teen Bellypunch – please be warned that these are sexually explicit sites), and there are online discussion groups that discuss bellypunching as a sexual preference and/or sexual fetish. Personally, I think there’s enough to suggest that the activity exists and that there is no reason why a separate Wikipedia page should not exist. The fact that sexual bellypunching videos are for sale online suggests there is a market for it. I also came across some Japanese anime that featured sexual bellypunching (along with anecdotal evidence that bellypunching is part of Japanese sexual culture). However, I am the first to admit that such videos might appeal to sadists and masochists who are simply sexually turned on by the giving or receiving of pain (rather than being sexually aroused by bellypunching per se. The author of the original Wikipedia entry on sexual bellypunching then goes on to say:
“If [someone] starts a blog on any obscure fetish, it can’t be included [on Wikipedia]; but if 30 or 40 different organizations and people start websites, both personal websites and business websites, combined with free public groups that require membership (membership to which groups as I’ve stated reaches the thousands) I suggest that a certain minimum has been reached to make it a bona fide concept that some people hold…If you really believe that only things that show up in journals are worthy of existence in Wikipedia, I think Wikipedia will be much the poorer for it. It seems unreasonable to ignore the existence of something that is obvious and evident, from the links I’ve found (which were incidentally only a small percentage)”.
My guess is that the original article on sexual bellypunching was removed because the evidence base did not fulfil Wikipedia’s minimum evidence threshold. As the Wikipedia page on verifiability points out:
“Posts to bulletin boards, Usenet, and wikis, or messages left on blogs, should not be used as primary or secondary sources. This is in part because we have no way of knowing who has written or posted them, and in part because there is no editorial oversight or third-party fact-checking…The threshold for inclusion in Wikipedia is verifiability, not truth”.
Another contributor to the debate on whether sexual bellypunching should have its own Wikipedia entry shares my own view on this topic and stated:
“Our inability to find gastergastrizophilia on the net neither proves nor disproves anything – detailed texts on sexual paraphilia aren’t left around laying open on the net, and a mild amount of Googling for ‘erotic punching’, ‘belly punishment’ or ‘rough body play”’… will show that the practice is neither ‘unlikely’ nor even uncommon. Some of it is obviously sex play with a consenting partner; some is not so consensual, and there is a shaded continuum…Even in this supposedly liberated age, nobody has any real numbers, in part because the participants themselves don’t know where the line actually divides consent and abuse. I think it’s an important topic, and a research failure isn’t a good reason to have no article in this instance”
The one thing that is made up is the name given to describe the love of sexual bellypunching (‘gastergastrizophilia’). The author if the original Wikipedia article (who goes by the pseudonym ‘Brokerthebank’) wrote that:
“I made up the word gastergastrizophilia, since I’ve studied classical languages a lot (in this case Greek) and it seemed like the appropriate move to put this article in the list of sexual paraphilias on such a page. Maybe I should have not done that; in any case bellypunching still is a known term”.
However, as regular readers of my blog will know, I too have coined the names of at least three sexual paraphilias (porciniphilia – sexual arousal from pigs, epiplophilia, sexual arousal from furniture, and glossophilia – sexual arousal from tongues) so I can’t really complain if someone also created the name of a sexual paraphilia based on their own anecdotal observations.
Aggrawal A. (2009). Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices. Boca Raton: CRC Press.
The Full Wiki (2013). Bellypunching. Located at: http://www.thefullwiki.org/Bellypunching
Love, B. (2001). Encyclopedia of Unusual Sex Practices. London: Greenwich Editions.
In a previous blog I examined maieusiophilia that according to Dr. Anil Aggrawal’s 2009 book Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices, is defined as gaining sexual arousal from pregnant women and /or female childbirth. However, other sources define maieusiophilia more broadly to include sexual attraction to women who also appear pregnant, attraction to lactation and/or attraction to particular stages of pregnancy from impregnation through to childbirth. This blog briefly examines impregnation fetishes that may or may not (depending upon the definition used) be a sub-type of maieusiophilia.
In researching this article I was unable to locate a single academic paper that had examined impregnation fetishes (not even a passing reference) so all of this blog is based on non-academic (and mainly online) sources. The following three definitions – not identical but all having overlaps – were found on the Kinkipedia website, the online Free Dictionary, and the Psychology Wiki website:
- “Impregnation fetish is where an individual (generally a male) has a fetish for impregnating someone, with this end result being all they think of during the act of sex. Similarly related fetishes would involve an individual having a sexual interest in pregnant women, or in some cases even having a fetish for being pregnant themselves” (Kinkopedia)
- “Impregnation fantasies are characterized by the arousal or gratification from the possibility, consequences or risk of impregnation through unprotected vaginal sex. Impregnation fantasies are often indulged by reading erotic literature and role playing with a partner” (Free Dictionary)
- “An impregnation fetish is a paraphilia characterized by arousal or gratification from the possibility or risk of impregnation through unprotected vaginal sex. Those with an impregnation fetish may indulge in their fantasy through erotic stories, chat with like-minded persons or actually act out the fantasy with a partner. Role-playing is often a large part of this sexual fetish, as many do not actually wish to have a child but rather are aroused by the possibility during intercourse. Responsibility for birth control in this case is usually accepted by the female, as condom use destroys the impregnation fantasy” (Psychology Wiki)
The Psychology Wiki also claims that impregnation fetish should not be confused with maiesiophilia because people that have a “pure” impregnation fetish are only interested in conception, and “have no interest in a woman who is already pregnant, as there is no possibility of impregnating her”. However, the article does go on to say that “a number of impregnation fetishists are aroused by pregnant women as well, and indulge in pregnant sex or pregnant sex fantasy as part of their gratification” (although I have no idea on what evidence such an assertion is made, even though it appears to have good face validity). In a short article on pregnancy fetishism at the Heart and Soul Midwifery website, it argues that “there are no particular or preferred elements within maiesiophilia that are common to all maiesiophiliacs”. This would at least suggest that the thought of impregnation alone might be enough for impregnation fetishes to be a sub-type of maiesiophilia.
Having spent an idle Sunday afternoon scouring lots of ‘adult’ websites in the name of research for this article, I am in no doubt that there is a niche market for impregnation fetishes. There are a number of dedicated websites that cater specifically for such fetishists, the most popular (at least in terms of number of visitors) appears to be the ImpregNation website. There are also general fetish sites (such as the Dark Fetish website) that contain dedicated groups such as the ‘Breeding and Forced Impregnation’ group. There are also a number of dedicated erotic fiction websites and blogs that have dedicated impregnation fetish stories such as the Kristen Archives and Breeder’s Erotica (please be warned that if you click on the hyperlinks they feature words and pictures of sexual activity). For instance:
“Breeder’s Erotica is a blog which has a high-focus on the idea of ‘Breeders’, dominant men inseminating breedee women. The webmistress Kitty has compiled tons of high-end pictures, videos, articles, and has her story universes ‘The Farm’ and ‘The Colony” posted for your viewing pleasure”.
I also visited lots of online forums and found dozens of people admitting that they had an impregnation fetish. While I can’t guarantee the veracity of the claims, they appeared genuine and heartfelt to me. Here is a selection:
- Extract 1: “Lately I have been thinking about getting impregnated more and more and it turned into a deep obsession for me. It appeals to me on so many different levels. For one I’d love to have a family and kids but I also find pregnancy highly erotic and I want to make the experience but I also want to get used by a strong man who would take me and fill me with his seed”
- Extract 2: “I am 24 [years of age and female] and I know my biological clock is ticking but for four or so years now I have had an extreme interest in sex that would get me pregnant. I DONT actually want to GET pregnant, I just like thinking about it when I’m having sex with my [boyfriend]. Do any other girls think like this??”
- Extract 3: “One of my first [role-playing] experiences was part of a ‘knocked up’ fetish. I was role-playing with a guy that I thought just had a pregnancy fetish but turns out he was more interested in the actual aspect of making me pregnant, which was fine. We role-played a fantasy where he got me pregnant, but sadly it ended there. His fantasy was just the knocking up part, after all – mine was the actual being pregnant part. Oh well… still an interesting experience”
- Extract 4: “Pregnancy/impregnation role-play. Any takers? Please be 18-26 years old…. Looking for a MAN to do this with…maybe girls”.
- Extract 5: “I’m 19 and have thoughts about [impregnation] a lot. It makes me feel like a mindless animal but at the same time entices me. Am I too young to be thinking like this? I’m a guy”.
- Extract 6: “I’m 22 and very passionate. I’d love to impregnate someone. The thought drives me insane, I just want your legs wrapped around me pulling me in. I want to feel that wanted and desired to make someone a mommy. I’d do anything for that, even if it’s role play”
- Extract 7: “Well I’m a girl who has this weird [impregnation] fetish that I have only met a few other guys who have it, but never any women. I wish to know how common it is for both women and men, what the reasons are for developing such a fetish, and how to help with how ashamed I feel”
- Extract 8: “I’m 21 and live in Sydney but I’ve had these irrepressible [impregnation] desires and fantasies probably since when I was around 17…I love sex and intimacy, the feeling of touching and exploring each other’s body and my ultimate desire of laying with a young, fertile woman who can conceive my children. I’ve got an extreme desire when I am and not sleeping with a woman to impregnate them, to breed them and just deposit as much semen as possible inside her to guarantee probability of conception…I have no child yet but I want to see a woman carrying my baby and seeing it grow inside her”.
- Extract 9: “I got a bad fetish for impregnation [seriously]. It first started almost seven years when I read this story on Kristin’s Impregnation Forum about impregnating women and I ended up making a Yahoo name and contacting women with a fake name. This led to meeting several women and I impregnated one of them…This only emboldened me and led me to knocking up three more women…I am currently seeing a girl who is about to move back home and I feel like I should knock her up. Is this insane?”
- Extract 10: “I love the animalistic nature of thinking of getting pregnant, like being told ‘I’m filling you with my seed’ or ‘I want to breed with you’ really gets me excited. I don’t want children in the slightest, but sperm and egg diagrams in doctor’s offices will turn me on. I’m embarrassed to be like this especially as a woman and having no desire to have a child, like I’m unworthy of liking the thought of pregnancy because I don’t actually want to be pregnant. I only feel excited when I believe the guy actually wants to breed with me…The intense need I feel for having no contraceptives is a big part of what worries me because I’ve developed a hatred for condoms and an aversion to birth control. Most guys I tell this to think I’m weird or a needy baby-crazed lady, though my fetish has nothing to do with having a living being inside me”
- Extract 11: “I’m a 20 year-old woman and I think I’m crazy. I have a fetish that revolves around pregnancy. I get massively turned on by the idea of getting pregnant. I also get turned on by the idea of my sexual partner sucking on my breasts and drinking my milk. In my deepest fantasies I am a perpetually pregnant woman who exists for no other purpose than to be knocked up and milked by anyone who cares to breed me. Basically, a broodmare. This fantasy is beyond degrading to women and I hate that I have it. I also should point out that I am totally infertile (I had a hysterectomy when I was in my very early teens), so I will never actually be pregnant in my life. What should I do? Am I insane?”
Based on the many accounts that I read, it would appear that both young men and women can have impregnation fetishes but there was little to explain the etiology. On the Is It Normal? website, 15 out of 16 people that participated in a discussion thread on impregnation fetishes said that such fetishes are ‘normal’. In fact one discussion participant went as far as to claim “If you look like it from an evolutionary point of view, it’s probably the most normal fetish thinkable” that certainly has some face validity. Unfortunately, we can only speculate as to how such fetishes develop. Most fetishistic behaviour begins in childhood or adolescence and many appear to be rooted in early associative pairings (e.g., classical conditioning). There is no reason to suggest that is not the case here, but few of the accounts I came across mentioned early formative experiences. The jury is still out on whether impregnation fetishes are a sub-type of pregnancy fetishism but my own reading is that they may overlap within individuals but are two separate phenomena.
Aggrawal A. (2009). Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices. Boca Raton: CRC Press.
Bastion Works (2012). Maieusiophilia. Located at: http://bastionworks.com/Mikipedia/index.php?title=Maieusiophilia
Gates, K. (1999). Deviant Desires: Incredibly Strange Sex. Juno Books.
Kinkipedia (2013). Impregnation fetishes. January 21. Located at: http://kinkipedia.wikidot.com/wiki:impregnation-fetish
Psychology Wiki Impregnation fetish. Located at: http://psychology.wikia.com/wiki/Impregnation_fetish
Wikipedia (2012). Pregnancy fetishism. Located at: http://en.wikipedia.org/wiki/Pregnancy_fetishism
Although I have published a number of papers on the psychology of gambling advertising, branding, and marketing, I cannot claim to be in expert in the more general area of branding psychology. However, I feel more knowledgeable about the area having just read a fascinating paper by Sascha Topolinski, Michael Zürn and Iris Schneider recently published in the journal Frontiers in Psychology. Their paper examines “the biomechanical connection between articulation and ingestion-related mouth movements to introduce a novel psychological principle of brand name design”. Now I’m sure a lot of you will be none-the-wiser from that description but keep with me because I think what they have done is ingenious. Before I get to the heart of their research findings, I ought to add that I also learned a lot in their paper’s introduction. For instance:
- Repeated exposure to brands increase positive attitudes and the likelihood of eventual brand choice, and also increases the fluency of a brand name.
- Repetition-induced high fluency due to advertising depends upon subtle mouth exercises. Activities that stop this happening (such as eating popcorn while watching an advert in the cinema) inhibit the effect of the advertising.
- Easier to pronounce brand names (unsurprisingly) increases fluency. The easier the brand name is to pronounce, the more positive individual’s attitudes are towards the brand.
- Consumer responses to brands can be influenced by how the name of brand sounds (so-called ‘phonetic symbolism’). In these instances “the sound of a word conveys certain characteristics of the denoted object or product, such as size, color, or touch. For instance, some vowels sound high (for instance [i] as in SWEET), and other vowels sound low, (for instance [u] as in LOOP). High vowels are associated with little, fast, or light objects, while low vowels are associated with large, steady, or heavy objects”. Research has shown that fictitious brand names for hammers (that are heavy items) are preferred by consumers when they contain low vowels whereas fictitious brand names for knives (that are light items) are preferred by consumers when they contain high vowels.
Based on these research findings, Dr. Topolinski and colleagues reached the conclusion that in relation to brand names, consumer choice can be influenced by word sounds and articulation fluency. However, their new research studies (seven studies in one paper) went beyond this by examining consumer behaviour towards brands based on the muscle movements while saying the name of the brand. The studies constructed brand names for diverse products that are spoken inwardly (from the front to the rear of the mouth, such as the fictitious brand name ‘BODIKA’), or are spoken outwardly (from the rear to the front, such as the brand name ‘KODIBA’). Here is the authors’ easy-to-understand explanation:
‘[It] is possible to construe words that feature consonant sequences that wander either from the front to the rear (inward) or from the rear to the front (outward) of the mouth. Take, for instance, the three consonants K, D, and P. Arranged in the word KADAP, first the rear back of the tongue is pressed against the soft palate to generate K, then the tip of the tongue is pressed against the soft palate to generate D, and then the lips are pressed together to generate P. These muscle tensions thus wander from the rear to the front of the mouth, this is, outward. Reversely, arranged in the word PADAK, first the lips are pressed together, then the tip of the tongue touches the soft palate, and then the rear back of the tongue touches the soft palate. These muscle tensions wander from the front to the rear, of the mouth, that is, inward. Combining such articulatory patterns with the muscle patterns of ingestion and expectoration, it is obvious that inward consonantal wanderings (PADAK) resemble the muscular dynamics during ingestion, and outward consonantal wanderings (KADAP) resemble the muscular dynamics during expectoration…Since ingestion is positively associated, and expectoration is negatively associated…consonantal wanderings may feel positive and outward wanderings may feel negative”.
The seven studies that were carried out (comprising a total of 1,261 participants) compared the fictitious inward speaking brand name (e.g., ‘BODIKA’) with the fictitious outward speaking brand name (e.g., ‘KODIBA’). The results of the seven studies (using a variety of different methodologies including laboratory experiments and surveys, and including participants that spoke different languages [German and English]) were very revealing. In summary, the participants (i) preferred the inward name product to the outward name, and (ii) reported higher likelihood to purchase the inward named product, and (iii) reported higher willingness-to-pay for the inward named brand (participants said they would pay 4-13% more for the inward name brand). The same effects were found in both English and German language. The authors concluded:
“[The] present approach exploits the biomechanical connection between articulation and ingestion to introduce a novel psychological principle for brand name design. Brands for which the consonantal articulation spots wander inwards in the mouth compared to outwards are preferred, elicit higher purchase intentions, and even trigger higher willingness-to-pay with a substantial possible monetary gain”.
The paper did make me wonder about implications for brand names in the gambling industry. All things being equal, it suggests that gamblers may prefer to spend their money with companies such as PKR and Bet 365 than Corals and 888.
Baker, W. E. (1999). When can affective conditioning and mere exposure directly influence brand choice. Journal of Advertising, 28, 31–46.
Griffiths, M.D. (1997). Children and gambling: The effect of television coverage and advertising. Media Education Journal, 22, 25-27.
Griffiths, M.D. (2007). Brand psychology: Social acceptability and familiarity that breeds trust and loyalty. Casino and Gaming International, 3(3), 69-72.
Griffiths, M.D. (2005). Does advertising of gambling increase gambling addiction? International Journal of Mental Health and Addiction, 3(2), 15-25.
Griffiths, M.D. (2013). Responsible marketing and advertising of gambling. i-Gaming Business Affiliate, August/September, 50.
Hanss, D., Mentzoni, R.A., Griffiths, M.D., & Pallesen, S. (2015). The impact of gambling advertising: Problem gamblers report stronger impacts on involvement, knowledge, and awareness than recreational gamblers. Psychology of Addictive Behaviors, 29, 483-491.
Janiszewski, C. & Meyvis, T. (2001). Effects of brand logo complexity, repetition, and spacing on processing fluency and judgment. Journal of Consumer Research, 28, 18–32.
Laham, S.M., Koval, P., & Alter, A. L. (2012). The name-pronunciation effect: why people like Mr. Smith more than Mr. Colquhoun. Journal of Experimantal Social Psychology, 48, 752–756.
Lodish, L. M., Abraham, M., Kalmenson, S., Livelsberger, J., Lubetkin, B., Richardson, B., et al. (1995). How TV advertising works: a meta-analysis of 389 real world split cable TV advertising experiments. Journal of Marketing Research, 32, 125–139.
Lowrey, T. M., and Shrum, L. J. (2007). Phonetic symbolism and brand name preference. Journal of Consumer Research, 34, 406–414.
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Song, H. & Schwarz, N. (2009). If it’s difficult-to-pronounce, it must be risky: fluency, familiarity, and risk perception. Psychological Science, 20, 135–138.
Topolinski, S., Lindner, S. & Freudenberg, A. (2014a). Popcorn in the cinema: oral interference sabotages advertising effects. Journal of Consumer Psychology, 24, 169–176.
Topolinski, S., Zürn, M. & Schneider, I.K. (2015) What’s in and what’s out in branding? A novel articulation effect for brand names. Frontiers in Psychology 6, 585. doi: 10.3389/fpsyg.2015.00585
It was Adam and the Ants song ‘Friends’ where I first heard the name of the British pop artist Allen Jones. The song was first officially released in 1981 as the B-side of ‘Ant Rap’ but earlier versions had been recorded for a 1978 John Peel session and during the sessions for the 1979 Dirk Wears White Sox album. The Dirk version was eventually released on the 1982 ‘Antmusic EP’ (and ended up being Adam and the Ants last single before Adam Ant went solo).
In two previous blogs, I have looked at both the psychology of Adam Ant and an in-depth look at all his songs about sexual fetishism and paraphilias (based on an academic article that I originally wrote for Headpress: The Journal of Sex, Death and Religion). In one of those articles, I noted that Adam’s predisposition towards sex came not from musical influences but from figures in the 20th century art world. Adam Ant’s final year thesis was on sexual perversion and he was inspired by the iconographic images of Andy Warhol, the autoerotic paintings of Allen Jones, the neo-sadomasochistic fantasies of Hans Bellmer, and ‘sexpop’ travellers like Eduardo Paolozzi, Francis Bacon and Stanley Spencer. In 1977, Adam said:
“The S&M thing stems from (when) I was at College Art School, with John Ellis (of The Vibrators), and all the time I was at Art College I was very influenced by Allen Jones the artist. All my college work is pretty much like this, this is just a musical equivalent of what I was visually doing at college”
As a teenager I collected badges and the ones designed by Adam Ant were clearly indebted to Allen Jones’ interest in fetishism (you can check out the designs in more detail here). Others in the pop world noted this including Justine Frischmann of Elastica. In a Melody Maker article by Simon Reynolds, Frischmann noted that Adam Ant “epitomised the brilliantly elegant side of punk, using all that Allen Jones type imagery like that table which was a woman on all fours with a glass top on her back. All his paintings were developed from Fifties porn – lots of airbrushed women in black leather. The Antz used a lot of that imagery. On one level, it’s very titillating, but it’s also very pop. So we’re gonna make the next album S & M, with us all in black leather. Actually, I think Madonna‘s ruined that for everyone, ruined the concept of pervy sex forever”.
Jones (born in 1937 in Southampton, UK) is arguably Adam’s greatest single influence and has been cited by Adam in many early interviews. He is best known for his use of slick fetishistic and obsessive objects, often of a sexual character (legs, stockings, shoes, etc.) taken from pornographic and women’s fashion magazines (with rubber fetishism and BDSM themes being very prominent). He was an early and leading figure in the pop-art movement as part of the so-called “dynamic generation” at the Royal College of Art (along with David Hockney, Patrick Caulfield, Peter Phillips, and Frank Bowing), and from where he was expelled in 1960 because of his controversial paintings. He was Britain’s ‘shock art’ bad boy decades before Damien Hirst. His early work was influenced by the Futurism school or art, and by reading the psychology of Freud and Jung, as well as the philosophy of Nietzsche. One of Adam’s songs ‘Ligotage’ (French for bondage) was directly inspired by his paintings. In the Wikipedia entry on Jones, he is quoted as saying:
“I wanted to kick over the traces of what was considered acceptable in art. I wanted to find a new language for representation… to get away from the idea that figurative art was romantic, that it wasn’t tough”.
It was in the late 1960s that Jones first started sculpting what art historian Marco Livingstone describes in his 1979 book Sheer Magic by Allen Jones as “life-size images of women as furniture with fetishist and sado-masochist overtones.” The three most (in)famous works (sharing as art curator Edith Devaney argued “a visual language”) were the erotic sculptures Hat Stand, Table and Chair made of fiberglass that featured busty mannequins dressed (or rather barely dressed) in patent leather. These works were met with both acclaim and disdain both in and outside of the art world with critics perceiving the sculptures as being misogynistic. Livingstone later went on to say “these works still carry a powerful emotive charge, ensnaring every viewer’s psychology and sexual outlook regardless of age, gender or experience”. One of the better descriptions of the three pieces was by Zoe Williams of The Guardian in an article provocatively entitled ‘Is Allen Jones’s sculpture the most sexist art ever?’:
“’Hat Stand’ is a mannequin in radial leather knickers and thigh-high boots. ‘Chair’ is the most famous of the three: a woman lies on her back, with her knees against her chest and a cushion on top of her. That’s the seat, her calves make the chair’s back. While all the clothes – black leather gloves, boots and a strap – reference bondage, she also looks dead, trussed up ready for some inept suburban disposal. ‘Table’, being topless, is more classically provocative. It would be pushing it to say the figure was adopting a more active shape, though: she’s on all fours, holding up a pane of glass with her back, her head looking down into a hand mirror. Yet the physics of the position make her look more like a doll than a corpse…Does Allen Jones’s art expose how female stereotypes are performed and maintained, by presenting us with overtly sexualised hyperboles, or is it just another part of the age-old tradition to objectify and sexualise women? The debate goes on… One thing is sure though, Jones’s work still provokes reactions”.
More infamy followed when the sculptures were referenced in one of cinema’s most controversial films of all time – A Clockwork Orange directed by Stanley Kubrick (in 1971). In a later interview, Jones recalled a telephone call from Kubrick. “[Kubrick said], ‘I’m a very famous film director, this will be seen all over the world and your name will be known.’ I held the phone away from my ear, I was just staggered anyone would say that. It showed an ego that dwarfed that of any artist I’ve known”. Because of this, Jones declined Kubrick’s offer but the director’s prop team made copies of his work. His BDSM designs were also a key feature of the 1975 film Maîtresse about a female dominatrix directed by Barbet Schroeder (and which also caused controversy because of its very graphic depictions of sado-masochism). Zoe Williams in her article for The Guardian goes as far to say: “Jones’s images have been so influential that almost no image of woman-as-object or woman-as-other-object can be created, even 40 years later, that doesn’t nod to them”.
In 2014, the Royal Academy of Arts hosted a retrospective of Jones’ work and Richard Dorment in the Daily Telegraph asserted: “you could argue that Jones’s work isn’t really about women; it’s about men and how they look at and think about women. Men use various strategies to neutralise or control desire. One is to fetishise the female body…[while] another is for the man to appropriate it”. The brief biography of Jones on the Artsation website also noted that: “Allen Jones was accused of being sexist and depicting women as undignified, mere willing objects of lust. Jones obviously never intended to show women in such a way, he wanted to question prohibitions and moral boundaries. ‘Nothing is as it seems’, the artist once said and also in this case one should not confuse the appearance of the object with its message. With his objects the artist carries trivialities like sexual connotations from advertising and show business into fine art to stylize and satirize them”.
Bizarrely, perhaps one of Jones’ unforeseen legacies is that his work appears to have unwittingly spawned a new sexual paraphilia – namely forniphilia. As I noted in my previous article on forniphilia, it is a form of sexual objectification and is viewed by many as a form of sexual bondage as the human body is typically incorporated into the shape of a piece of furniture where the person has to stay still for extended periods of time. The difference between Jones’ art and forniphilia is that forniphilia involves real humans whereas Jones’ works of art uses ‘humans’ made of fibreglass. The term ‘forniphilia’ was allegedly coined by Jeff Gord, the man behind The House of Gord (“The Home of Ultra Bondage”). In The House of Gord, there are many types of furniture that women had been temporarily turned into. This included many different types of table, lamps, pedestals, various types of chair (office chair, rocking chair, etc.), footstools, ceiling decorations (including chandeliers), lawn sprinklers, and bird tables. If Jones’ art was the direct inspiration for Gord and his followers, I wouldn’t be surprised. But even if it wasn’t, Jones’ work will continue to live on and will continue to garner controversy and feminist critique.
Dr. Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
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Wikipedia (2013). Allen Jones (artist). Located at: https://en.wikipedia.org/wiki/Allen_Jones_(artist)
Williams, Z. (2014). Is Allen Jones’s sculpture the most sexist art ever? The Guardian, November 10. Located at: http://www.theguardian.com/artanddesign/2014/nov/10/allen-jones-sexist-art-royal-academy-review