Category Archives: Case Studies

Voyeurs and their lawyers: Can ‘upskirting’ be addictive?

Over the past few months, ‘upskirting’ has been in the British news, particularly in relation to making it a criminal offence. A campaign initiated by freelance writer Gina Martin was started after she became a victim of upskirting. For those who don’t know what I’m talking about, upskirting refers to taking a photograph (typically with a smartphone) up someone’s skirt without their permission. Martin published an account of her ordeal for the World Economic Forum in April 2018 and reported that:

“Last summer, I was standing in a crowd of 60,000, on a hot summer’s day in London, waiting for The Killers to come on stage, when a man – whose advances I’d rejected – took pictures of my crotch by putting his phone between my legs as I chatted to my sister blissfully unaware. A few minutes later, I saw one of his friends looking at an intrusive picture of a woman’s crotch covered by a thin strip of fabric. I knew it was me. I grabbed the phone off him and checked. Tears filled my eyes and I began drawing attention to him: ‘You guys have been taking pictures of my vagina! What is wrong with you!?’ He grabbed me and pushed his face in front of mine, bellowing that I give him his phone back. I didn’t…The police arrived and were lovely. I was, understandably, a mess and they patiently calmed me down. What the police then did was ask him to delete the images – my evidence – and then, they told me they couldn’t do anything. ‘We had to look at the image, and although it showed far more than you’d want anyone to see, it’s not technically a graphic image. There’s not much we can do. If you weren’t wearing knickers it would be a different story.’ I was completely humiliated and devastated”.

Following this incident, and because upskirting wasn’t an offence, Martin began a campaign to get the act criminalized. Upskirting is currently an offence in Scotland but not in England and Wales. Upskirting is one of many sexual acts that are present among those individuals that have a voyeuristic disorder. In an article for the Law Gazette in July 2017 (‘Fifty shades of sexual offending’), forensic psychologist Dr. Julia Lam made countless references to upskirting in an overview of voyeuristic disorder. She noted that:

“Voyeuristic Disorder is a paraphilic/psychosexual disorder in which an individual derives sexual pleasure and gratification from looking at naked bodies and genital organs, observing the disrobing or sexual acts of others…Instead of peeping in situ using high-powered binoculars, with advances in technology such as camera phones and pin-hole cameras, voyeurs can now record the private moments with their devices: taking upskirt photos of unsuspecting individuals on escalators, or filming women in various states of undress in toilets and changing rooms. Voyeuristic behaviour is on the rise…Learning theory suggests that an initially random or accidental observation of an unsuspecting person who is naked, in the process of disrobing, or engaging in sexual activity, may lead to sexual interest and arousal; with each successive repetition of the peeping act reinforcing and perpetuating the voyeuristic behaviour”.

She reported that voyeurism is the most common type of sexual offence and that voyeurs can be men or women but that “men are commonly the perpetrators in the peeping acts/upskirt, with women being the victims”. She noted that the lifetime prevalence of voyeuristic disorder is around 12% among men and 4% in women, and that the causes of voyeurism are unknown. She then went onto say:

“The new vocabulary ‘upskirt’ is both a verb (the practise of capturing an image/video of an unsuspecting and non-consenting person in a private moment) and a noun (i.e. the actual voyeuristic photos or videos made; referred as “voyeur photography”)…While most voyeurs film for self-gratification (i.e. using upskirt materials for fantasy and masturbation), there are offenders who make upskirt photos and videos specifically for uploading onto the internet (e.g. fetish and pornographic websites and video-sharing sites like YouTube) for monetary profit…Upskirt is considered a ‘serious’ crime in Singapore as it intrudes upon the privacy of unsuspecting and non-consenting individuals. Offences typically take place on escalators, in fitting rooms, public toilets or shower rooms; with the offenders trying to capture what is underneath the ‘skirts’ or private moments of the victims with a recording device which may or may not be disguise”.

Screen Shot 2018-08-20 at 17.10.18

She also said that in recent years in Singapore, she had assessed “a considerable number” of voyeurs that had engaged in upskirting and who were arrested, prosecuted, and incarcerated for their actions. Most of these criminal voyeurs were ‘first-timers’ (i.e., arrested and charged with upskirting for the first time), had a long history of engaging in excessive masturbation and pornography use, and that the offences were non-violent. However, she did note that although they may have been arrested for the first time, their interest in peeping and upskirting usually stemmed from adolescence. Dr. Lam also claimed that:

“Getting apprehended for [upskirting] is more a norm than an exception in this group, as it is just a matter of time that the offender would be careless or daring enough to invite apprehension. Police arrest usually serves as a final ‘wake-up call’ that breaks the offending pattern, accompanied with a great sense of shame and embarrassment. Many of these voyeurs are amenable to treatment…Most of the sufferers of Voyeuristic Disorder who came for my assessment reported their urges to upskirt and use the materials to masturbate as overwhelming, to the extent that they gave in to temptation without considering the grave consequences of their acts”.

Dr. Lam also talked about her treating upskirting voyeurs and recounted one case which she claimed was a compulsion. The case involved a male university student who was very sport active but who masturbated excessively whenever major sporting events or important exams were imminent as a coping strategy to relieve stress. Upskirting was another one of his coping strategies and he was eventually arrested for his behaviour. Dr. Lam then went on to report” 

“Every morning after he woke up, he would feel the urge to go out to find his ‘targets’. Although he knew it was very risky to take upskirt [photos] on MRT escalators, he felt compelled to satiate his urges and gratification, and was oblivious to his surroundings (e.g. passers-by security staff and CCTV) and the risk of being arrested. He could still feel the thrill and excitement, but he no longer enjoyed the act. It had become more like a compulsion…He was prescribed medication to manage his mood and urges to act out, and attended psychotherapy to work on his voyeuristic behaviour and learn more effective coping skills. He has since graduated from university, and has not breached the law with [upskirting] behaviour again”.

Dr. Lam, like other practitioners who treat sex offenders, often view extreme cases of voyeurism as a compulsion, obsession and/or an addiction. If extreme voyeurism (in general) can be seen as an addiction, there is no theoretical reason why upskirting couldn’t be viewed similarly. As far as I am aware, the case described by Dr. Lam is the only one in the academic literature of outlining and treating an individual with an upskirting disorder. As with other sexually non-normative behaviours I went online to see if there were any anecdotal accounts of addiction to upskirting and came across a few self-confessed accounts (particularly on The Candid Forum website):

  • Extract 1: “I’m not sure if you could help me. I suppose it’s an addiction. I am obsessed with women’s knickers and constantly try to look up women’s skirts, even schoolgirls. I know it’s wrong but I love to see the secrets. One day I will be caught and arrested. Am I a pervert?” (‘Andy’).
  • Extract 2: “I’m really starting to feel overwhelmed by this ‘addiction’ I have to upskirt videos…I just can’t seem to get enough, even when in the big picture, most of them are all the same. I have well over 3000 videos on my computer of just upskirts (not including other types of videos)…It’s also stressful to know that I may very well not get through them all, at least for a very long time (I still have yet to watch 1800 of them). There’s a lot of time involved in downloading them (waiting due to file hosting sites telling you [that] you have reached your daily limit etc., entering captcha codes). But all these videos actually amaze me at the same time, due to just how many times guys have gotten away with it…There’s a certain ‘wow’ factor I guess, but that also derives from the entire voyeur aspect of it to begin with, where a guy is able to creep up on a woman and she doesn’t even realize it…Do any of you share the same addiction as me, and do you want to get rid of it? (‘GD102’).
  • Extract 3: I used to be really addicted [to upskirting] until I made myself understand something you already know – once you’ve seen 200 asses, you’ve pretty much seen them all. There’s no point in wasting your time overindulging in the same thrill over and over again. Yeah, the excitement of seeing something you’re not supposed to see is hot as hell, but you have to set limits for yourself, and not try to fantasize too much about the upskirts you haven’t seen, and spend more time enjoying, and maybe sorting, the upskirts you already have. That’s what I’ve been doing lately” (‘Agent Ika’).
  • Extract 4: “[Upskirting] really does get repetitive. For me the thrill now comes from pretending I’m a director of a film – getting new angles, upskirts from the front, whole body shots with the upskirt still showing, and always including faceshots” (‘Stimulus’).

Obviously I have no way of knowing whether these online forum confessions are true (but they seem to be). Based on these extracts, there is certainly the possibility raised that upskirting may be addictive to a very small minority of individuals. Extract 2 was particularly interesting in that the individual had never engaged in upskirting himself but his ‘addiction’ to watching upskirting videos takes up so much time in his life.

Another source suggesting that upskirting may be an addictive activity comes from the details of those arrested and prosecuted. For instance, one infamous example in the UK (in 2015) was the case of Paul Appleby who managed to take 9000 upskirting photos in the space of just five weeks (suggesting that he was doing it all day every day to have taken so many photos). Appleby was finally caught when he was caught bending over to take a photo up a woman’s skirt in a Poundland shop. The Daily Mirror reported that:

“The tubby pervert, who was ‘addicted’ to snapping upskirts, fled the store after he was spotted…when [police] officers found his camera and iPhone a staggering 9,000 ‘upskirt’ images were discovered. The photos had been taken between November 1 and December 4 last year. [Appleby] admitted two counts of committing an act of outraging public decency…and was given a three-year community order…[Appleby] had been prosecuted for a ‘similar matter’ of outraging public decency in London in 2010. Alistair Evans, defending claimed Appleby had committed the crime for ‘sexual gratification’ and his behaviour was a ‘compulsion and an addiction’ he needed treatment for”.

Here, the mitigating factor for Appleby’s behaviour was that he was addicted to upskirting. The fact that Appleby did not receive a custodial sentence suggests the excuse of being ‘addicted’ to the behaviour led to the judge being more lenient. Another individual who avoided a custodial sentence for upskirting offences was Andrew MacRae who claimed he was addicted to sex. MacRae had amassed 49,000 upskirt photos and videos using hidden cameras at his workplace, on trains, and at the beach. He pled guilty to three counts of outraging public decency and seven counts of voyeurism. The judge said he would spare him jail if he was treated for his “compulsive voyeurism”. A report in the Daily Mail recounted what that Judge Jeremy Donne said:

“This was undoubtedly a sophisticated, organised, planned and long-running campaign of voyeurism – again with a significant degree of planning – and members of the general public, female commuters in the main, were caught by your voyeuristic activities. Your activities were undoubtedly despicable and will cause deep revulsion in all who hear them.  Women will undoubtedly feel a need to be protected from such behaviour by the knowledge that the courts will deal with offenders severely, and men will thereby be deterred from committing such offences. On the other hand, you suffer from an illness that can be treated and you have submitted to that treatment. You have features of sexual addiction disorder with disorders of sexual preference, namely voyeurism and fetishistic transvestism – all defined in the international classification of diseases. You continue to receive treatment from psychiatrists who consider you to be at low risk of re-offending”.

Another recent British case highlighted the ingenious methods used to aid upskirting. Here, Stafford Cant used spy cameras hidden inside one of his trainers, his key fob, and his wrist watch to engage in upskirting women (as well as filming the backs of their legs) who were shopping in a Cheshire village. Acting on a tip-off, his house was raided and the police found 222,000 videos and pictures dating back seven years. ‘Addiction’ was again used as a mitigating factor in the crimes (along with depression and anxiety disorders) but this time it was not addiction to voyeurism but an addiction to collecting things. However, unlike the two cases above, Cant was jailed for three years after pleading guilty to outraging public decency, voyeurism and possessing and distributing indecent images.

Although there is little psychological literature on upskirting, there appears to be anecdotal evidence that the behaviour (in the extreme) could perhaps be conceptualized as an addiction and/or compulsion among a minority of individuals. The cases of those that have been arrested and prosecuted demonstrate that upskirting behaviour was time-consuming given the sheer number of photos and videos amassed, and that the behaviour was ultimately problem-inducing and undesirable. Given that the relatively recent rise of upskirting appears to mirror the rise in the use of smartphones and spy equipment available at affordable prices, I expect to see more such cases to be written about in psychological and criminological journals in the years to come.

Dr Mark Griffiths, Distinguished Professor of Behavioural Addiction, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK

Further reading

Fight The New Drug (2018). What’s “upskirting”, and how does porn culture feed this twisted trend? July 5. Located at: https://fightthenewdrug.org/whats-upskirting-and-how-does-porn-culture-feed-this-twisted-trend/

Jolly, B. (2015). Upskirt pervert who took 9,000 secret photos in just five weeks avoids jail. Daily Mirror, January 28. Located at: https://www.mirror.co.uk/news/uk-news/upskirt-pervert-who-took-9000-5058048

Keay, L. (2018). Live Nation executive who built-up sordid library of 49,000 upskirt pictures by filming women on trains, the beach and at work is spared jail as his wife stands by him. Daily Mail, January 5. Located at: http://www.dailymail.co.uk/news/article-5239815/LiveNation-executive-Andrew-MacRae-avoids-jail-upskirt.html

Lam, J. (2017). Fifty shades of sexual offending – Part 1. The Law Gazette, July. Located at: http://v1.lawgazette.com.sg/2017-07/1910.htm

Martin, G. (2018). What happened to me was wrong. Time to make it illegal, too. World Economic Forum, April 9. Located at: https://www.weforum.org/agenda/2018/04/what-happened-to-me-was-wrong-time-to-make-it-illegal-too/

Petter, O. (2018). Upskirting: What is it and why are people trying to make it illegal” The Independent, June 18. Located at: https://www.independent.co.uk/life-style/upskirting-explained-law-rules-criminal-offence-photos-skirt-consent-women-gina-martin-a8401011.html

Shepherd, R. & Smithers, D. (2018). The public school pervert who spent years secretly filming up women’s skirts in one of Britain’s wealthiest villages. Manchester Evening News, March 29. Located at: https://www.manchestereveningnews.co.uk/news/greater-manchester-news/alderley-edge-upskirt-film-pervert-14470375

The Strait Times (2016). Taking upskirt photos may be symptomatic of voyeuristic disorder. July 30. Located at: https://adelphipsych.sg/straits-times-taking-upskirt-photos-may-be-symptomatic-of-voyeuristic-disorder/

Wilson, H. (2004). Peeping Tom’s secret weapon. The Independent, July 8. Located at: https://www.independent.co.uk/news/science/peeping-toms-secret-weapon-552402.html

Paint what you do, it’s the way that you do it: The (not so) secret sex life of Salvador Dali

In a previous blog, I briefly overviewed the influence that the Catalonian surrealist artist Salvador Dali had made on psychology (based on a couple of articles I had published about him earlier in my academic career – see ‘Further reading’ below). In that blog I briefly mentioned some of the strange aspects in his life relating to his sexuality and sexual desires but did not go into any details. In this article, I delve a little deeper into Dali’s sexual psychology and concentrate on some of the more extreme aspects of his life. I’m certainly not the first person to do this given that there are various online articles covering similar ground such as ‘Five sadistic and depraved secrets of Salvador Dali’, ‘10 depraved secrets of Salvador Dali’, and ‘17 unbelievably weird stories most people don’t know about Salvador Dali’. In a nutshell (and if you believe everything you read about him), Dali didn’t like sexual intercourse, was ‘addicted to masturbation’, was a sexual voyeur, was obsessed by buttocks, had an interest in necrophilia, was sexually attracted to Adolf Hitler and hermaphrodites, and was a candaulist (i.e., he liked to watch his wife have sex with other men).

The first observation to make concerning Dali is that he had little interest in sexual intercourse. All Dali’s biographers make reference to this because this was something that Dali admitted himself (for instance in his book The Unspeakable Confessions of Salvador Dali). In Ian Gibson’s (1998) biography The Shameful Life of Salvador Dali, it notes that Dali had been fixated on his unusually complex sexuality since his teenage years. Dali wrote that:

”For a long time I experienced the misery of believing I was impotent…Naked, and comparing myself to my schoolfriends, I discovered that my penis was small, pitiful and soft. I can recall a pornographic novel whose Don Juan machine-gunned female genitals with ferocious glee, saying that he enjoyed hearing women creak like watermelons. I convinced myself that I would never be able to make a woman creak like a watermelon”.

It was in his teenage years that Dali acquainted himself with the pleasures of masturbation even though he had a fear that it would cause homosexuality, impotence, and madness. However, sexual self-gratification became his primary (and many biographers allege only) sexual activity he engaged in throughout his life, often in front of a mirror. It’s also been noted by many authors that Dali “associated sex with decay” and that the roots of this association were due to his father’s strange form of sex education (such as being shown sexually explicit photographs of individuals with advanced, untreated sexually transmitted infections that Dali described as “the color of hell”). After viewing the pictures of grotesque genitalia, Dali started to associate sexual activity with decay and putrefaction (which came to the fore in his paintings). In his 1942 autobiography (The Secret Life of Salvador Dali) he even claimed that he became interested in necrophilia but was then later “cured” of it (but to what level his interest spanned is unknown). Dali had many obsessions including a deep fascination of buttocks (both men’s and women’s) as well as many phobias including female genitalia and a fear of castration (and appears to be the basis of his infamous painting The Great Masturbator). As a 2014 article by Jackie Fuchs noted:

“These fears and obsessions – along with a lifelong fascination with ants – became recurrent motifs in his paintings. In ‘The Great Masturbator’, Dali’s first significant work, a woman believed to be Dali’s future wife Gala rises out of a downward-facing head, which is suspended over a locust swarming with ants. The positioning of the woman’s mouth next to a thinly clad male crotch suggests fellatio, while the trickle of blood on the male figure’s thighs reflects Dali’s castration anxiety (see below)”.

dali_el_gran_masturbador

A 2011 online article in Living in Philistia by Joshua White makes other allegations about Dali’s early childhood saying that he might have been sexually abused by one of his schoolteachers and that he might have had an incestuous relationship with his sister (although I’ve found little evidence of these allegations):

“[Dali] later pinned his ‘impotence’ on his father, as well as his mother, and naturally Dali went on to fantasise of sodomising his dying father. This also might explain the direct kind of gynophobia Dali later developed. It has been suggested that he was molested by a teacher who used to have Dali sit on his lap while he stroked him. That would explain the artist’s lifelong hatred of being touched. The subject of twelve of his early paintings was Dali’s sister Ana Maria, a number of which tellingly depict her from the rear, which has led some to conclude that the relationship between them may have been incestuous. The sex life of Salvador Dali was not a common one to say the least”.

An online article by Mateo Sol also alluded to Dali’s poor relationship with his parents. On one occasion Dali exhibited an artwork in which he wrote “Sometimes, I spit for fun on my mother’s portrait.”  His father asked him to publicly apologise but Dali declined to do so. Following this incident, Dali sent his father a condom in the post (into which he had added his own semen) with a short note that simply read: “This is all I owe you”.

Dali’s wife and muse Gala (born in Russia as Helena Diakanoff Devulina) appears to have dominated Dali from their first meeting in 1929 (figuratively, psychologically, and arguably sexually given that almost no physical intimacy took place between Dali and Gala). It’s also generally agreed among scholars that Dali was a virgin when he married Gala (at least heterosexually) and they remained married for 53 years until Gala’s death. Gala was ten years older than Dali and had many sexual conquests before they married. Gala might perhaps best be described as a ‘swinger’, and at the time she met Dali was married to Paul Éluard (the poet) who both adhered to the sexual philosophy of ‘free love’.

Many biographers describe Gala as a highly-sexed nymphomaniac. Éluard and Gala were constantly sexually unfaithful to each other and (according to some accounts) encouraged each other’s infidelity. Gibson’s biography recounted Dali and Gala’s ‘mutual degradation’ of each other and Dali became some who tolerated all her extra-marital lovers. According to Zuzanna Stranska in a 2017 article in the Daily Art Magazine, Dali bought Gala a castle in Púbol (Girona) in 1968, but Dali was not allowed to visit without Gala’s written permission (and described in Joshua White’s article as Gala’s “fuck-nest” rather than a ‘love-nest’). It was here that Gala entertained her younger lovers.

It’s also been claimed that Dali had a homosexual relationship with poet Federico García Lorca (but has never been verified). It’s been alleged by a number of authors that Lorca twice tried to seduce Dali (and Dali said “Lorca tried to screw me twice”). Lorca was shocked when Dali married Gala because (according to a 2009 paper in the PsyArt Journal by Zoltán Kováry) he was convinced that the painter had erection only with a finger in his anus”. Although Dali claims never to have had a relationship with Lorca, it appears they did have one sexual liaison because Dali wrote that: “I tried sex once with a woman and it was Gala. It was overrated. I tried sex once with a man and that man was the famous juggler Frederico Garcia Lorca. It was very painful”. Dali also wrote that: 

“Deep down I felt that [Lorca] was a great poet and that I owe him a tiny bit of the Divine Dali’s asshole. He eventually bagged a young girl, and she replaced me in the sacrifice. Failing to get me to put my ass at his disposal, he swore that the girl’s sacrifice was matched by his own: it was the first time he had ever slept with a woman”.

According to the article by Joshua White, Dali was arguably more homosexual than heterosexual. He claimed that: 

“[Dali] developed a penchant for persuading youths to drop their trousers and masturbate as he watched. He hoarded thousands of photos with many different lads. There has been a long speculation over the exact sexuality of the exhibitionist painter. We might be able to trace the misogynistic, or more accurately gynophobic, tendencies of Dalinian art down to Dali’s fear of a particular part of the female anatomy. To put it more bluntly, Salvador Dalí was a self-professed worshiper of the female posterior. The extent of this obsession drew the concern of his fellow Surrealists, he denied he was coprophagic one minute and in the next instance would state ‘true love would be to eat one’s partner’s excrement.’ Perhaps we should keep in mind that the Catalonians are a very scatological people, for it is custom before eating to exclaim “Eat well, shit hard.” The specific preference he had was for hermaphrodites, which he never encountered and only ever fantasised about. Not masculine or feminine, androgyne was the order of the day”.

Consequently, masturbation became Dali’s only physical sexual activity throughout his life. While this might be psychologically devastating for most people, his sexual psyche, tortured sexuality, and sexual inadequacy are critical to understanding the great art he produced. It certainly appears he had a great fascination with masturbation. For instance, Brian Sewell, the British art historian, claimed that Dali once asked him strip naked, lie down in the foetal position, and masturbate in front of a sculpture of Christ. Dali’s voyeuristic tendencies have also documented by others, most notably the alleged weekly orgies that Dali used to host which not only catered for Dali’s love of voyeurism but also his candaulism (where he would enjoy other men having sex with his wife). The most infamous story was told by American singer and actress Cher who arrived at Dali’s apartment mid-orgy. She picked up “a beautiful, painted rubber fish. Just fabulous. It has this little remote-control handset, and I’m playing with it, and the tail is going back and forth, and I’m thinking it’s a child’s toy. So I said to Salvador: ‘This is really funny.’ And he said: ‘It’s wonderful when you place it on your clitoris’”.

It has also been claimed that Dali had a perverse obsession with Nazi leader Adolf Hitler. Most individuals in the surrealist movement were politically left-wing but Dali was expelled for being a Nazi sympathiser (an allegation that Dali strenuously denied). Whether he was a Nazi sympathiser or not, Dali definitely painted a number of artworks featuring the ‘great dictator’ including The Enigma of Hitler and Hitler Masturbating. In his book (The Unspeakable Confessions) Dali also said that he “often dreamed of Hitler as a woman” and that Hitler “turned [him] on in the highest…His fat back, especially when I saw him appear in the uniform with the Sam Browne belt and shoulder straps that tightly held in his flesh, aroused in me a delicious gustatory thrill originating in the mouth and affording me a Wagnerian ecstasy”. An online article by Stephan Roget notes that there’s a good chance that Dali said such things for shock value, but also notes that Dali didn’t appear to have problems with what the Fuhrer was doing in Nazi Germany.

Most Dali scholars believe he was a sexual voyeur and derived great sexual arousal from watching other people (including his wife) have sex. According to the article by Jackie Fuchs:

“[Dali] was attracted to androgynous bodies – women with small breasts and men having feminine lines. Dali wrote of his ‘penetrating voyeur experiences’ during childhood and even titled one of his early paintings ‘Voyeur’.”

Joshua White also noted that:

Originally [Dali’s] art served as a vent for the eccentricities, fetishes and obsessions that lurked beneath the surface of a shy Catalonian boy. But as he crafted a persona through which he could express these same things with almost the same level of impunity, then the standard of his art went into a steep decline in his later years. The sexual ambiguity, explicit paraphilia and vivid androgyny found so exuberant in Dalinian artwork…The 20th Century leitmotifs of sex and paranoia are conjoined twins in Dali’s work…We find some of the worst nightmares of the 20th Century conjured up by the more sinister works he churned out, while the juxtaposition with sex introduces a sadomasochistic element into the situations portrayed”

Perhaps the best (or worst, depending upon your viewpoint) eye-opener concerning Dali’s alleged sex life was a book first published in 2000 by former dancer and (struggling) actor Carlos Lozano entitled Sex, Surrealism, Dali and Me (and translated into English by Clifford Thurlow; a reprinting of the book in 2004 with new material was published by Thurlow as The Sex Life of Salvador Dali: The Memoirs of Carlos Lozano). Given that Dali had been dead over a decade by the time this book was published it’s hard for any of the stories to be substantiated (particularly as Lozano died shortly after the book was published). After starting out as one of Dali’s nude models, Lozano claimed he became Dali’s young lover and was Dali’s main confidante in the last two decades of his life. Among the book’s revelations were that Dali: (i) orchestrated sex games for his celebrity guests (including the King of Spain, the artist Marcel Duchamp, actor Yul Brynner, and Prince Dado Ruspoli), (ii) was obsessed with humiliating friends for his own amusement and sexual gratification (such as forcing them to strip and then getting them to engage in sexual acts of his choosing) while he masturbated from the side lines, and (iii) forced a famous Hollywood actress to strip naked and crawl through a plastic ‘uterus’ to allow her to re-experience birth.

It is clear from reading about Dali’s various (s)exploits that his sexual behaviour and sexuality were extreme but that much of his early great art derived from his strange sexual psyche. While some of the alleged sexual behaviours may have been embellished over the years, all of the allegations appear to have some truth in them. Many may argue that Dali’s sex life (or absence of it) was as surreal as his paintings, but none of this takes away from the fact that his art is awe-inspiring to many (myself included).

Dr. Mark Griffiths, Distinguished Professor of Behavioural Addiction, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK

Further reading

Brennan, A. (2016). 11 seriously strange things you didn’t know about Salvador Dali. GQ, May 11. Located at: https://www.gq-magazine.co.uk/article/salvador-dali-facts

Dali, S. (1942). The Secret Life of Salvador Dali. Dial Press.

Dali, S. (1976). The Unspeakable Confessions of Salvador Dali. New York: W.H. Allen.

Fuchs, J. (2014). 10 depraved secrets of Salvador Dali. Listverse, May 26. Located at: http://listverse.com/2014/05/26/10-depraved-secrets-of-salvador-dali/

Gibson, I. (1998). The Shameful Life of Salvador Dali. New York: WW Norton & Company.

Griffiths, M.D. (1989). Salvador Dali and psychology. BPS History and Philosophy Newsletter, 9, 14-17.

Griffiths, M.D. (1989). Salvador Dali, surrealism and psychology. Psychology PAG Quarterly, 4, 15-17.

Griffiths, M.D. (1994). Heroes: Salvador Dali. The Psychologist: Bulletin of the British Psychological Society, 7, 240.

Kovary, Z. (2009). The enigma of desire: Salvador Dalí and the conquest of the irrational. PsyArt Journal, June 29. Located at: http://www.psyartjournal.com/article/show/kovry-the_enigma_of_desire_salvador_dal_and_th

Lopez, A. I. (2016). Five sadistic and depraved secrets of Salvador Dalí. Cultura Colectivia, August 22. Located at: https://culturacolectiva.com/design/the-sadistic-and-depraved-salvador-dali-secrets/

Maclean, A. (2016). Your ultimate guide to Salvador Dali. Dazed, September 27. Located at: http://www.dazeddigital.com/artsandculture/article/32985/1/your-ultimate-guide-to-salvador-dali

Roget, S. (no date). 17 unbelievably weird stories most people don’t know about Salvador Dali. Ranker. Located at: https://www.ranker.com/list/crazy-salvador-dali-facts/stephanroget

Stranska, Z. (2017). Dali and Gala – the love story. Daily Art Magazine, February 14. Located at: http://www.dailyartmagazine.com/dali-gala-great-love-story/

Sol, M. (2013). 7 eccentric things you didn’t know about Salvador Dali. Loner Wolf. Located at: https://lonerwolf.com/salvador-dali/

Thorpe, V. (2000). Hollywood, sex and the surrealist. The Guardian, February 20. Located at: https://www.theguardian.com/uk/2000/feb/20/vanessathorpe.theobserver

Thurlow, C. (2004). The Sex Life of Salvador Dali: The Memoirs of Carlos Lozano. Tethered Camel Publishing.

White, J. (2011). The divine anus of Salvador Dali. Living in Philistia, August 5. Located at: http://livinginphilistia.blogspot.com/2011/08/divine-anus-of-salvador-dali.html

Teenage pics: A brief look at ‘selfie addiction’

In March 2014, the Daily Mirror published the story of Danny Bowman, a teenage ‘selfie addict’ who allegedly took up to 10 hours a day taking 200 selfies, dropped out of school, and tried to kill himself when he was unable take the perfect photo of himself. Taking selfies has become a very popular activity, particularly amongst teenagers and young adults. However, selfie-taking is more than just the taking of a photograph and can include the editing of the colour and contrast, changing backgrounds, and adding other effects, before uploading the picture onto a social media platform. These added options and the use of integrative editing has further popularized selfie-taking behaviour. From a psychological perspective, the taking of selfies is a self-oriented action which allows users to establish their individuality and self-importance and is also associated with personality traits such as narcissism. In an interview for the Daily Mirror, Bowman said that:

“I was constantly in search of taking the perfect selfie and when I realised I couldn’t I wanted to die. I lost my friends, my education, my health and almost my life. The only thing I cared about was having my phone with me so I could satisfy the urge to capture a picture of myself at any time of the day. “I finally realised I was never going to take a picture that made the craving go away and that was when I hit rock bottom. People don’t realise when they post a picture of themselves on Facebook or Twitter it can so quickly spiral out of control. It becomes a mission to get approval and it can destroy anyone. It’s a real problem like drugs, alcohol or gambling. I don’t want anyone to go through what I’ve been through. People would comment on [my selfies], but children can be cruel. One told me my nose was too big for my face and another picked on my skin. I started taking more and more to try to get the approval of my friends. I would be so high when someone wrote something nice but gutted when they wrote something unkind. [Taking lots of selfies sounds trivial and harmless but that’s the very thing that makes it so dangerous. It almost took my life, but I survived and I am determined never to get into that position again.”

Unknown

While Bowman’s case is extreme, it doesn’t mean that obsessive selfie-taking is a trivial condition. Bowman was diagnosed as having (and eventually treated for) body dysmorphic disorder (BDD) which at its simplest level, is a distressing, handicapping, and/or impairing preoccupation with an imagined or slight defect in body appearance that the sufferer perceives to be ugly, unattractive, and/or deformed. Bowman’s psychiatrist, Dr. David Veale (one of the world’s most foreknown experts on BDD) said that: “Danny’s case is particularly extreme. But this is a serious problem. It’s not a vanity issue. It’s a mental health one which has an extremely high suicide rate.”

To date, there has been very little research on ‘selfie addiction’ and most of what has been academically published (both theorizing and empirical research studies) has tended to come from psychiatrists and psychologists in India. The main reasons for this are that (i) no other country has more Facebook users than India, and (ii) India accounts for more selfie deaths in the world compared to any other country with 76 deaths reported from a total of 127 worldwide. For instance, the death on February 1, 2016, of the 16-year old Dinesh Kumar killed by a train in Chennai while taking a selfie was reported widely in the media.

In 2014, there were a handful of separate media reports all reporting that ‘selfie addiction’ had been recognized by psychologists and psychiatrists as a genuine mental disorder. On March 31, 2014, a news story appeared in the Adobo Chronicles website that the American Psychiatric Association (APA) had classed ‘selfitis’ (i.e., the obsessive taking of selfies) as a new mental disorder.

The article claimed that selfitis was “the obsessive compulsive desire to take photos of one’s self and post them on social media as a way to make up for the lack of self-esteem and to fill a gap in intimacy”. The same article also claimed there three levels of the disorder – borderline (“taking photos of one’s self at least three times a day but not posting them on social media”), acute (“taking photos of one’s self at least three times a day and posting each of the photos on social media”), and chronic (“uncontrollable urge to take photos of one’s self round the clock and posting the photos on social media more than six times a day”). The story was republished on numerous news sites around the world but it soon became clear the story was a hoax. However, many of the academic papers exploring the concept of ‘selfie addiction’ have reported the story as genuine.

Other academics claim in a rather uncritical way that ‘selfie addiction’ exists. For instance, in 2015, in an article in theInternational Journal of Emergency Mental Health and Human Resilience, Shah claimed that selfie-taking behaviour “classically fits” the criteria of addiction but then fails to say what these criteria are. He then goes on to argue that anyone taking more than 3-5 selfies a day “may be considered as a disease” and that spending more than 5 minutes taking a single selfie or more than 30 minutes per day may also be “considered as disease”. Such proposals add little to the credence of excessive selfie-taking being potentially addictive.

In a 2017 editorial entitled ‘Selfie addiction’ (in the journal Internet and Psychiatry), Singh and Lippmann asserted that knowing about the psychology of selfies and their consequences is important for both individuals and the communities in which they live. They claim that the taking of selfies can sometimes be “inconsiderate of other people, especially when ‘getting the perfect shot’ becomes an obsession”. They claim that excessive selfie clicking can become “a troublesome obsession and may be related to different personality traits” such as psychopathy, narcissism, and Machiavellianism. More specifically, the argue that:

“Narcissistic people exhibit feelings of superiority and perfection, but also often harbor self-doubt. Those with psychopathy have little compassion about harming others. Persons with Machiavellian traits fulfill their wishes with diminished ethics. All three utilize social websites that allow posting and amending pictures. Individuals with low self-esteem, obsession, and/or hyperactivity also sometimes exhibit high rates of “snapping” selfies”.

In a very brief review of the literature on selfie-taking and mental health in a 2016 issue of the Indian Journal of Health and Wellbeing, Kaur and Vig concluded that selfie addiction was most associated with low self-esteem, narcissism, loneliness and depression. Also in 2016, Sunitha and colleagues also reported similar findings based on their review of selfie-taking in theInternational Journal of Advances in Nursing Management. In an online populist article in 2017 on the rise of the ‘selfie generation’, Tolete and Salarda interviewed a teen development specialist, Dr. Robyn Silverman about how and why adolescents might get hooked on selfie-taking. He said that teens “crave positive feedback to help them see how their see how their identity fits into their world. Social media offers an opportunity to garner immediate information…the selfie generation ends up agonizing over very few likes or one or two negative comments, as if these are the only metrics that will prove they matter. One can only imagine the vulnerability of their still fragile self-esteem in such an environment”.

Other academics have claimed that while the evidence for ‘selfie addiction’ being a social problem is lacking, it does not mean that it could not be a ‘primary pathology’ in times to come. However, there has been very few empirical studies that have examined ‘selfie addiction, and those that have been published suffer from many methodological weaknesses.

For instance, in a 2017 issue of the Journal of Contemporary Medicine and Dentistry, Gaddala and colleagues examined the association between Internet addiction and ‘selfie addiction’ among 402 Indian medical students (262 females). They reported a significant association between selfie dependence and internet dependence. However, they used Shah’s operationalization of ‘selfie addiction’ (the taking of three or more selfies a day; 4% of the total sample), therefore it is unlikely that very few of the participants would have been genuinely addicted to taking selfies.

Singh and Tripathi carried out a very small study on 50 Indian adolescents aged 12-18 years of age (28 females; average age 14.6 years) in 2017 (in the journal SSRN). They found that narcissism and hyperactivity were positively correlated with ‘selfie addiction’ whereas self-image was negatively correlated with ‘selfie addiction’. However, in addition to the very small sample size, the instrument used to assess selfie tendencies had little to do with addiction and simply asked questions about typical selfie behaviour (e.g., how many selfies a day/week are taken, how much time a day is spent taking selfies, are the selfies posted onto social media, etc.)

Finally, a 2017 study in the Journal of Medical Science and Clinical Research by Kela and colleagues examined the more medical effects of excessive selfie-taking. In a survey of 250 Indian students aged 18-25 years (56% females), it was reported that 30% reported lower back ache, 15% suffered stress, 20%, suffered from cervical spondylitis, 25% suffered from headache, and 10% suffered from ‘selfie elbow’ (a tendonitis condition). However, it was unclear from the methodology described to what extent these effects were specifically attributable to selfie-taking.

Taking the academic literature as a whole, there is little evidence – as yet – that ‘selfie addiction’ exists although if stories like Danny Bowman are to be believed, it does appear at least theoretically possible for an individual to become addicted to such an activity.

(Note: some of this material first appeared in the following paper: Griffiths, M.D. & Balakrishnan, J. (2018). The psychosocial impact of excessive selfie-taking in youth: A brief overview. Education and Health, 36(1), 3-5).

Dr. Mark Griffiths, Distinguished Professor of Behavioural Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK 

Further reading

Balakrishnan, J. & Griffiths, M.D. (2018). An exploratory study of ‘selfitis’ and the development of the Selfitis Behavior Scale. International Journal of Mental Health and Addiction, https://doi.org/10.1007/s11469-017-9844-x.

Barakat, C. (2014). Science links selfies to narcissism, addiction, and low self esteem. Adweek, April 16. Located at: www.adweek.com/socialtimes/selfies-narcissism-addiction-low-self-esteem/147769

Bhattacharyya, R. (2017). Addiction to modern gadgets and technologies across generations. Eastern Journal of Psychiatry, 18(2), 27-37.

Gaddala, A., Hari Kumar, K. J., & Pusphalatha, C. (2017). A study on various effects of internet and selfie dependence among undergraduate medical students. Journal of Contemporary Medicine and Dentistry, 5(2), 29-32.

Grossman, S. (2014). Teenager reportedly tried to kill himself because he wasn’t satisfied with the quality of his selfies. Time, March 24. Located at: http://time.com/35701/selfie-addict-attempts-suicide/

Gupta, R. & Pooja, M. (2016). Selfie an infectious gift of IT to modern society. Global Journal for Research Analysis, 5(1), 278-280.

Kaur, S., & Vig, D. (2016). Selfie and mental health issues: An overview. Indian Journal of Health and Wellbeing, 7(12), 1149-1152.

Kela, R., Khan, N., Saraswat, R., & Amin, B. (2017). Selfie: Enjoyment or addiction? Journal of Medical Science and Clinical Research, 5, 15836-15840.

Lee, R. L. (2016). Diagnosing the selfie: Pathology or parody? Networking the spectacle in late capitalism. Third Text, 30(3-4), 264-27

Senft, T. M., & Baym, N. K. (2015). Selfies introduction – What does the selfie say? Investigating a global phenomenon. International Journal of Communication, 9, 19.

Shah, P.M. (2015). Selfie – a new generation addiction disorder – Literature review and updates. International Journal of Emergency Mental Health and Human Resilience, 17, 602.

Singh, D., & Lippmann, S. (2017). Selfie addiction. Internet and Psychiatry, April 2. Located at: https://www.internetandpsychiatry.com/wp/editorials/selfie-addiction/

Singh, S. & Tripathi, K.M. (2017). Selfie: A new obsession. SSRN, 1-3. Located at: https://papers.ssrn.com/sol3/papers.cfm?abstract_id=2920945

Sunitha, P. S., Vidya, M., Rashmi, P., & Mamatha, M. (2016). Selfy [sic] as a mental disorder – A review. International Journal of Advances in Nursing Management, 4(2), 169-172.

Blown away: A brief look at ‘wind fetishism’

I have to start by saying that this article is not about flatulence fetishes (which I’ve covered in a number of previous blogs, here, here and here) but about individuals who are sexually aroused by the wind. I decided to write this article when I came across a relatively detailed first-person account online. While I cannot guarantee the veracity of the account, the level of specific detail leads me to the conclusion that the account is genuine. Here I include verbatim text followed by my commentary.

  • Case 1, Extract 1: “I’ve never had an outlet where I can speak openly about this aspect of my sexuality before. Sorry if I get too excited. My fetish is unusual and, from what I can tell, exceptionally uncommon. I haven’t even found a proper term for it in the 4 years I’ve been prowling Google for related content. I have a wind fetish. Specifically, I love powerful winds – the stronger, the better, and watching people and objects get blown around. My favorite things to watch are people with long hair and loose clothing, as well as trees. Trees are great. The sound is also a massive component, and is often enough to get me aroused on its own. I do love the idea of being out in strong winds, but the only time it’s windy where I live is when it’s cold or raining. That ruins the fun”.

I agree that the fetish is uncommon because I’ve seen so few references to it either online or in academic texts. In his 2009 book Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices, Dr. Anil Aggrawal does list ‘wind fetish’ in his long list of sexual parahilias and defines it as “sexual attraction to being blown by the wind”. In the case described here, the individual also gets sexually aroused from watching other individuals and objects being blow around (which goes beyond the definition defined by Dr. Aggrawal). Interestingly, the sexual attraction has a number of sub-components such as the reference to long hair and loose clothing being a particular turn on. The other aspects I found interesting were the references to trees and the sound the wind makes. Both of these aspects have associations with other paraphilias that I have written about, namely dendrophilia (sexual arousal from trees) and acousticophilia (sexual arousal from auditory stimuli usually from a very specific sound). The fact that the sound of the wind itself is sexually arousing suggests this is more likely to be acousticophilia than wind fetishism. In addition, the source of the sexual arousal (i.e., the wind) has to be contextualized for it to be sexually arousing. In the case described here, wind in the cold and/or the rain dampens the sexual desire (no pun intended). She then goes on to say:

  • Case 1, Extract 2: “I’ve had this fetish for as long as I can remember, and I can’t think of what triggered it. When I was very young, I remember having a dream that involved a tornado; that was the earliest thing. My favorite game growing up was always bringing out our big fan and playing with my Barbie dolls in front of it, and I brought wind into a lot of other imaginative games I played. In elementary school I found one book on meteorology in the school library, and whenever we had library time I would hide in one of the lesser-visited aisles and read over the Beaufort Scale over and over. I remember feeling deeply ashamed about it, but I didn’t know why. I would always have trouble sleeping when it was windy outside. I used to think that my feelings about wind stemmed from a phobia, but I don’t think that was it. Never went through the same pattern with spiders. Anyway, I don’t remember the point when I figured out it was arousal, but the next thing I knew I was getting off to storm chaser videos”.

Unknown

Here, the individual admits she has no idea about the roots of her fetish but does note that wind featured heavily in both her early leisure and educational experiences. The shame element also suggests that her fascination with wind (such as repeatedly reading the Beaufort Scale) was sexual but she didn’t realise it at the time. She then goes on to say:

  • Case 1, Extract 3: “Sex has never done the same things for me. I’ve tried watching regular porn, but it just made me feel numb. I haven’t had too much experience with real sexual acts, but the amount that I’ve done hasn’t gotten me turned on. In that way, I suppose I’m thankful for my fetish. It gives me an avenue into sexual pleasure that my sex-aversion would have denied me otherwise. At the same time though it makes me feel incredibly alienated, especially given its rarity. I managed to find one online community for it, and although it’s tiny (an Experience Project page that gets maybe one post per month), at least I know I’m not completely alone. But it’s hard to talk about sex with other people when your entire sexual identity is wrapped up in something that’s socially unacceptable to discuss openly”.

Here, the account is suggestive of a true fetish (in that no sexual desire is experienced unless the source of the fetish is present). It also indicates that other individuals have the fetish in that she was able to find others online who had the same fetish and that this makes her feel better because she is “not completely alone”. Another individual replies to her post and comments:

  • Case 2, Extract 4: “What you said about fetishes encompassing more than just arousal is absolutely true for me. Mine comes bundled with a host of other emotions – fear, awe, anticipation, excitement, hunger, so on. There’s nothing else in my life quite like it. I am fixated on the wind on multiple levels, to the point where I have trouble separating it from my core identity. I wish I was brave enough to create content like you do, but I’m still too embarrassed and afraid of people finding out. I can’t even bring myself to store related files on my computer in fear of people discovering them…I’ve actually been trying to get myself into macrophilia (I’ve always had an emotional fascination, and having a fetish that people actually produce content of would be nice), and so far results have been only mildly successful. I don’t think it’s ever going to stack up to my love of wind”.

This individual (gender unknown) also finds wind fetishism shameful and is embarrassed by it. The fact that this individual describes it as core to their identity and is fixated at a number of levels underlines that this is something that is far from trivial. The growing interest in macrophilia (sexual arousal from giants – and which I covered in previous blogs here and here) – unlike the interest in wind – is something that the person is trying to develop (which perhaps implicitly means that the wind fetish has been around as long as the individual can remember). A different individual (presumably male but could be female) noted:

  • Case 3, Extract 5: “I’ve been doing a great deal of reflecting on my fetish, and have come to the conclusion that the excitement comes from imagining what out-of-control wind feels like on girls, particularly in regards to their clothing. Weird thing is, this is clearly sexual to me, and yet the idea of a girl lost in a blizzard seems more romantic (I like to imagine rushing out to give her a warm hug and bring her to safety). I think perhaps the whole clothing thing is related somehow – for example, something I find really exciting is a girl wearing a warm hoodie/sweater and wearing a small skirt completely out of control due to wind. Contrast, perhaps? Maybe I’m overanalysing again”.

Here, the wind is perhaps associated with a type of clothes fetishism and other weather (i.e., a blizzard) as well as ‘damsel in distress fetishism’ (which I looked at in a previous blog and is why I suspect this person to be male as most individuals with this fetish are male). The cross-pollination and/or co-existence of multiple fetishes and paraphilias is well-known in the academic literature. Another person wrote:

  • Case 4, Extract 6: “Ever since I was younger, I’ve always loved watching and hearing trees and grass get blown all around in the wind. All the sexual fantasies and wet dreams I’ve had always had something to do with the wind blowing trees or something. It’s kind of embarrassing, since I always get flustered when it’s really windy out and someone comments on the weather”.

This short account shares similarities with the first case in that the aural element of the fetish is also an important part of the fetish (although the visual elements are equally stressed). Like Case 2, the accompanying embarrassment about having the fetish is also noted. In an online discussion (on Reddit) about the strangest fetishes that people had come across, one discussant claimed that there was a woman on the discussion group who was “sexually aroused by wind and masturbated to videos of tornadoes” although I was unable to locate her.

I did go looking online for further evidence of wind fetishes and managed to locate a few first-person confessions:

  • Case 5, Extract 7: “I am talking about air currents on the surface of our planet. A windy day can, if I let it, get very inside my head, and can drive me crazy. I have seen some very well worded descriptions of it on this and other forum websites”.
  • Case 6, Extract 8: “I have a fetish for strong winds. Watching people struggle against the wind is just about the sexiest thing every to me, although people need not be involved. (In fact, the presence of a human is more of an imagination aid because it helps me imagine how it would feel to be out there myself; I don’t feel any attraction to the person being blown) Just trees getting blown around turns me on. Although visuals are important, the audio is the biggest thing for me. The sound drives me nuts. I’ve found that this is a rather inconvenient fetish to have, for two reasons. The first is that almost no one else has this so very little specialized content is actually produced. More than half of the “porn” I watch ends up being storm chaser videos. The second reason is that I have no control about when it is or isn’t windy outside. It’s annoying when I desperately want a windy day and all I get is a little teasing breeze, but also equally frustrating when a windy day comes along when I have work to be doing and I can’t focus on anything…I don’t seem to have much of a sexuality beyond this. I’ve never been able to masturbate to regular porn, and the only time I’ve orgasmed was during Hurricane Sandy. This might be partially due to other sexual issues I have (I probably have vaginismus), but for now wind stuff is the only thing I can enjoy. I may have a minor thing for macro/micro too, but not enough to get off on”.
  • Case 7, Extract 9: “We’re so small of a group of people that share such a rare fetish, that there isn’t even a scientific term for it. Even the most obscure psychological diseases have a name given to them. It’s kinda depressing for me almost…All in all, finding out about this makes me feel a bit isolated”.
  • Case 8, Extract 10: “Now I do agree with you that we NEED a place where we can safely have fun with our fetish. It would be really fun to be able to interact with people who have the same ‘desire’ we do…Well, compare the amount of people we have in this group compared to how many people known fetishes are associated with. We’re an extremely small group compared to them. Also just because you get delighted looks from wearing certain clothes in the wind, doesn’t really mean that they have a fetish of it like we do…Maybe this fetish is ‘rare’ because ours is not socially highlighted like others…I think the reason for my fetish is an extremely rare set of conditions when I was about 2 to 3 years old. I remember seeing wind push people in at least two episodes of a show I used to watch, and there was this movie where there was this wind that was sentient and blew stronger every day or something, I think it was the ‘Neverending Story’ or something. I don’t know. However, remembering back right know the physics were all wrong and would probably cause goose bumps to me now at how horribly executed I remember them as. Of Course back then they were perfect”.

All of these snippets provide useful information concerning wind fetishes. The cases appear to be a mixture of both males and females, and one female (Case 6) suspects that her wind fetish is in part determined by the fact that penile-vaginal sex is painful due to a sexual dysfunction and that the fetish she has doesn’t need sexual intercourse to be sexually fulfilled. The rarity of the fetish is again spoken about (Cases 7 and 8), as well as the co-existence of macrophilia (along with microphilia too) is also noted (Case 6). Their visual source of ‘porn’ comprise clips of wind and tornados in TV shows and news footage, and some (Case 8) claim that others don’t really have the fetish if it’s liking clothes that are blown about in the wind. Based on my own research into the topic, I think that wind fetishism exists but as most of the cases I found highlight, it looks to be extremely rare. I would also argue that even among these small number of vase studies, there appear to be different sub-types of wind fetishism and that most individuals’ experiences of wind fetishism began back in childhood. Unlike most fetishes and paraphilias, wind fetishism does not appear to be male-based as some of the cases unearthed are clearly female. As with many fetishes I have looked at, the chances of any academic research into the topic are going to be limited at best.

Dr. Mark Griffiths, Distinguished Professor of Behavioural Addiction, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK 

Further reading

Aggrawal A. (2009). Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices. Boca Raton: CRC Press.

Love, B. (2001). Encyclopedia of Unusual Sex Practices. London: Greenwich Editions.

Mai, F.M.M. (1968). A new psychosexual syndrome – “Ecouteurism” Australian and New Zealand Journal of Psychiatry, 2, 261-263.

Term warfare: Another look at ‘behavioural addiction’ and ‘selfitis’ as constructs

I recently published a response to a debate article by Dr. Vladan Starcevic and his colleagues in the Australian & New Zealand Journal of Psychiatry. Unfortunately, my response was restricted to a stringent word limit so I am using my personal blog to provide the original version of my response before it was edited. My published version can be found here. Below is the original version:

The article by Starcevic, Billieux and Schimmenti (2018) made a number of assertions concerning my research with various co-authors. While I am always grateful that my work is being read and cited, some of the assertions made were arguably unfair, misguided and/or not stated in context (and could therefore be construed as untrue). In this short article, I first address some of the claims made about our research into the construct of ‘selfitis’. I then address a few of the wider issues made by Starcevic et al. in relation to behavioural addictions more generally because they used some of my other research into various behavioural addictions to make their arguments.

The construct of ‘selfitis’

Starcevic et al. noted that there has been a trend “to medicalize problematic behaviours” (p.1) and used the example of ‘selfitis’ to make their point. The way the article was written it would appear to the naïve reader that I and my co-author (Janarthan Balakrishnan) had coined the term ‘selfitis’. For instance, the article by Starcevic et al. cites our paper in specific reference to the following assertion:

“Instead of labelling an excessive and sometimes dangerous practice of taking selfies a ‘selfie addiction’, this behaviour was conceptualised as an inflammation-like selfitis (Balakrishnan and Griffiths, in press)”.

This sentence clearly gives the impression that it was Dr. Balakrishnan and I who conceptualised ‘selfitis’ and that our conceptualisation was that it was “inflammation-like”. However, we made it very clear to readers in the very first paragraph of our paper that the concept of ‘selfitis’ originally started a hoax claiming that the ‘disorder’ was to be included in the American Psychiatric Association’s Diagnostic and Statistical Manual of Mental Disorders. The original hoax report defined selfitis as “the obsessive compulsive desire to take photos of one’s self and post them on social media as a way to make up for the lack of self-esteem and to fill a gap in intimacy” which we again made clear in the second sentence of our paper. The two studies in our paper were exploratory and merely set out to examine whether there were individuals who were ‘obsessive selfie-takers’. In many parts of their article, Starcevic et al. appear to insinuate that our paper equates ‘selfitis’ with ‘selfie addiction’. For instance, they wrote:

“Interestingly, the components of selfitis that were identified (environmental enhancement, social competition, attention seeking, mood modification, self-confidence and subjective conformity) have practically nothing in common with behavioural addiction…Therefore, selfitis appears to be a construct that is very different from ‘selfie addiction’, and its purported link with compulsivity also seems tenuous” (p.1).

Screen Shot 2018-06-13 at 18.12.52The six components comprising selfitis in our new psychometric tool (the Selfitis Behavior Scale [SBS]) were correctly reported but at no point in our paper did we ever say that ‘selfitis’ was a behavioural addiction. What we did write was that (a) “selfitis is a new construct in which future researchers may investigate further in relation to selfitis addiction and/or compulsion” (p.8), and (ii) “the qualitative focus group data from participants strongly implied the presence of ‘selfie addiction’ although the SBS does not specifically assess selfie addiction” (p.11). They also noted that our published paper on selfitis:

“…did not go unnoticed by the media, always ready to exploit everything that is ‘novel’ and sensational. Thus, one newspaper reported that selfitis, ‘the obsessive need to post selfies’, was a ‘genuine mental disorder’ and quoted one of the authors of the aforementioned article that the existence of selfitis appeared to be confirmed (www.telegraph.co.uk/science/2017/12/15/selfitis-obsessiveneed-post-selfies-genuine-mental-disorder/)…The word has thus become enriched by one more ‘condition’, complete with an assessment tool to establish its severity and a suggestion that people with selfitis may need professional help” (p.2).

While it is true that our study did not go unnoticed by the media (and was reported in hundreds of news stories around the world), only one newspaper journalist ever interviewed me about the study and at no point either in our published paper or in any conversations with the broadcast media did we ever say that ‘selfitis’ was a mental disorder. Our paper simply concluded that obsessive selfie-taking was a condition that appears to exist and made the observation that selfitis has “psychological consequences (which may be both positive and negative)” (p.12). In fact, we talked about the positive aspects of selfitis throughout the discussion section of our paper. In short, I would like it to be made clear that (i) we did not coin the term ‘selfitis’, (ii) we have never anywhere in published print (academic papers or the print media) claimed selfitis is a mental disorder, (iii) we have never claimed selfitis is a behavioural addiction, and (iv) we have never equated ‘selfitis’ with ‘selfie addiction’ (although we have just published another paper briefly reviewing the studies that have examined the concept of ‘selfie addiction’ [i.e., Griffiths & Balakrishnan, 2018]).

The construct of ‘behavioural addiction’

Starcevic et al. also claimed in their article that the term ‘behavioural addiction’ is “vague, misused and applied to an exceptionally wide variety of activities” (p.1). I would argue that the far from being ‘vague’, behavioural addiction has clearly been defined as any addiction that does not involve the ingestion of a psychoactive substance (Griffiths, 1996, 2005). I agree that it is sometimes misused and I have written dozens of populist articles on my personal blog pointing this out. However, I totally disagree that behavioural addiction has been applied to an ‘exceptionally wide variety of activities’. As I noted in a recent paper: Very few of the thousands of leisure activities that individuals engage in have ever been written about in terms of addiction in peer-reviewed scientific papers” (Griffiths, 2017; p.1719). Starcevic et al. would be hard pushed to name more than about 20 leisure activities that have ever been empirically examined as a possible behavioural addiction. Of the five activities named by Starcevic in an attempt to show the behavioural addiction is being misused three of them were actually just sub-types of more widely researched behavioural addictions (i.e., stock market addiction is a sub-type of gambling addiction, study addiction is a sub-type of work addiction, and dance addiction is a sub-type of exercise addiction) as made clear in my papers on these topics.

Starcevic et al. also noted that a group of scholars (Kardefelt-Winther et al., 2017) “recently made an effort to reach a consensus, promote conceptual rigour and avoid misuse by proposing an open (modifiable) definition of behavioural addiction” (p.1). More specifically, Kardefelt‐Winther et al. provided four exclusion criteria and argued that behaviours should not be classed as a behavioural addiction if:

  1. “The behaviour is better explained by an underlying disorder (e.g. a depressive disorder or impulse-control disorder).
  2. The functional impairment results from an activity that, although potentially harmful, is the consequence of a willful choice (e.g. high-level sports).
  3. The behaviour can be characterized as a period of prolonged intensive involvement that detracts time and focus from other aspects of life, but does not lead to significant functional impairment or distress for the individual.
  4. The behaviour is the result of a coping strategy” (p.1710)

I doubt anyone researching in the behavioural addiction would disagree with the third exclusion criterion because to have a genuine behavioural addiction, the behaviour has to comprise significant functional impairment or distress for the individual. However, I would point out that if these criteria were applied to substance abuse, very few substance users would ever be classed as addicted (Griffiths, 2017). More specifically, I have written elsewhere that three of the four exclusion criteria proposed by Kardefelt‐Winther et al. (2017) are simply untenable:

“For instance, it is proposed that any behaviour in which functional impairment results from an activity that is a consequence of wilful choice should not be considered an addiction. I cannot think of a single addictive behaviour that when the person first started engaging in the behaviour (e.g., drinking alcohol, illicit drug-taking, gambling) was not engaged in wilfully…Also, not being classed as an addiction if the behaviour is secondary to another comorbid behaviour (e.g., a depressive disorder) or is used as a coping strategy again means that some other substance addictions (e.g., alcoholism) would not be classed as genuine addictive behaviours using such exclusion criteria because many substance-based addictions are used as coping strategies and/or are symptomatic of other underlying pathologies” (Griffiths, 2017; pp.1718-1719).

Throughout my 30 years of research into behavioural addiction, I have never simply looked at a behaviour and claimed that it cannot be potentially addictive. Using my own operational criteria for what I believe constitutes a genuine addiction (i.e., salience, conflict, tolerance, withdrawal, mood modification, and relapse; Griffiths, 1966, 2005) very few individuals would be classed as being addicted to activities such as sex, work, exercise, or gaming. However, if there is evidence of what I consider to be the core components of addiction in activities that others believe should not be pathologised (e.g., dancing or academic study), I would not choose to ignore such evidence if such activities caused significant functional impairment and distress for the individuals concerned.

 

References

Balakrishnan, J. & Griffiths, M.D. (2018). An exploratory study of ‘selfitis’ and the development of the Selfitis Behavior Scale. International Journal of Mental Health and Addiction. Epub ahead of print. https://doi.org/10.1007/s11469-017-9844-x

Griffiths, M.D. (1996). Behavioural addictions: An issue for everybody? Journal of Workplace Learning 8(3): 19-25.

Griffiths, M.D.  (2005). A ‘components’ model of addiction within a biopsychosocial framework. Journal of Substance Use 10: 191-197.

Griffiths, M.D. (2017). Behavioural addiction and substance addiction should be defined by their similarities not their dissimilarities. Addiction 112: 1718-1720.

Griffiths, M.D. & Balakrishnan, J. (2018). The psychosocial impact of excessive selfie-taking in youth: A brief overview. Education and Health 36(1): 3-5.

Kardefelt-Winther D, Heeren A, Schimmenti A, et al. (2017) How can we conceptualize behavioural addiction without pathologizing common behaviours? Addiction 112: 1709–1715.

Starcevic, V., Billieux, J., & Schimmenti, A. (2018). Selfitis, selfie addiction, Twitteritis: Irresistible appeal of medical terminology for problematic behaviours in the digital age. Australian & New Zealand Journal of Psychiatry, Epub ahead of print. https://doi.org/10.1177/0004867418763532

‘Fanorexia’ and ‘ballimia’: Football fanaticism, brand loyalty, and addiction

As the 2018 World Cup kicks in, it’s an opportune time to ask why are we so loyal to our national and club football teams? Whatever the results, we tend to support them week in week out, all year round. They can cause us misery and heartache and yet still we support them. As a Sunderland fan, I know this only too well. In the season just ended I went from agony to even more agony as I saw Sunderland get relegated for the second season in a row.

Could it be that following our clubs is an addiction? It has been argued by academics working in the marketing field that commercial organisations would love to have the kind of brand loyalty shown by football fans – something that Ken Parker and Trish Stuart argued in their award winning paper The ‘West Ham Syndromepublished in the Journal of the Market Research Society (I’m not making this up, honest!).

Parker and Stuart, working at the time of the study for the company Discovery Research, surveyed 2000 adults and also carried out some focus group interviews with football fans (including some ardent West Ham United supporters). They found that 58% of males had made a commitment to club their team by the age of 11 years. (I just happen to be one of those men having supported Sunderland from the age of 7 years of age after watching them beat Leeds in the 1973 FA Cup Final). More than half of children whose parents supported a team went on to support the same one, while a third of all fans still followed their local team.

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Marketeers would love to be able to take the seemingly unstinted loyalty of football fans and somehow transfer that loyalty to the products they are trying to sell. For instance, the brand of coffee we buy tends to be governed by many factors such as television advertising, the taste, the price, the packaging, etc. If we come across coffee that (for whatever reason) is better (cheaper, tastes better, etc.), we automatically switch our ‘allegiance’ to another brand of coffee. Parker and Stuart argued that wherever West Ham finish in the league, Hammers fans would not desert their club and/or switch to another club. So what’s the difference between football clubs as a brand and other commercial products as a brand? Maybe it’s passion and the fact that football can be such an emotional experience for the diehard fan.

Some working in the advertising industry claim many people working in marketing lack passion in their product. Apparently there are other products (such as cars) that consumers get very passionate about and this means that they repeatedly buy a particular make of car despite any acknowledged faults. However, one huge fault can damage a brand’s reputation almost overnight, as Toyota is only too aware. The good news for Toyota is that one of the most interesting things about research on the ‘West Ham Syndrome’ is that it can help to explain why leading brands are able to bounce back from PR disasters in similar ways to football clubs come back from being relegated to a lower division.

However, are football fans really as loyal as most of us assume? A paper by Alan Tapp examined the loyalty of football fans (in the Journal of Database Marketing and Customer Strategy Management) and wondered what it is about football clubs as a brand that makes them so successful – especially as the ‘product’ is so inconsistent and unpredictable? (‘Inconsistent’ and ‘unpredictable are certainly words I would associate with the England team and the England players!). Parker and Stuart claimed that levels of loyalty were “only marginally affected” by West Ham’s fortunes. However, Tapp says this is completely untrue. He cites analysis of football attendance figures since 1945 to show that crowd sizes are related to a team’s position in the league, and that teams lose support when they are doing poorly. Despite the fact that crowd attendance is linked to how well a football club is doing, it’s still probably true to say that football fans are still more loyal to their club than they are to most other products. All this goes to show is that most of us will continue to love England, warts and all.

Just before the 1998 World Cup, I began to carry out some research into football fanaticism and whether football fanatics could be considered ‘addicted’ to following their football team. This is easier said than done as it all depends upon how addiction is defined, and if ‘football fan addiction’ exists, what are people actually addicted to? I define addiction as any behaviour that features what I believe to be the six core components of addiction (i.e., salience, mood modification, tolerance, withdrawal symptoms, conflict and relapse). Throughout my career, I have consistently argued that any behaviour that fulfils these six criteria should be considered as a genuine addiction. If you were addicted to following your football team, this is what I would expect:

Salience – This occurs when following your football team (and doing things related to your football team) becomes the most important activity in your life and dominates your thinking (total preoccupation), feelings (cravings) and behaviour (deterioration of socialized behaviour). For instance, even if you are not actually engaged in something football-related, you will be thinking about the next time that you are.

 Mood modification – This is the subjective experience that you would feel as a consequence of following your football team (i.e. you experience an arousing ‘buzz’ or a ‘high’ – or the exact opposite – a tranquilizing feeling of ‘escape’ or ‘numbing’ when following your team).

Tolerance – This is the process whereby increasing amounts of activity related to your football team are needed to get mood modifying effects. This basically means that if you were engaged in activities related to following your football team, you would gradually build up the amount of the time you spend engaged in those activities.

Withdrawal symptoms – These are the unpleasant feeling states and/or physical effects (e.g., the shakes, moodiness, irritability etc.) that occur when you are prevented from following your football team or stopped from engaging in football-related activities.

Conflict – This refers to the conflicts between following your football team and those around you (interpersonal conflict), conflicts with other activities (your job, schoolwork, social life, hobbies and interests) or from within yourself (knowing you are doing too much of the activity and/or subjective feelings of loss of control) which are concerned with spending too much time following your football team.

 Relapse – This is the tendency to revert back to earlier patterns of behaviour (following your football team and engaging in football-related activity) after a period of abstinence.

Using these criteria, I have come across very few genuine examples of someone addicted to a football team. The most extreme case I have come across was one woman who left her husband because of his ‘addiction’ to Chelsea football club. She told me that their bedroom was a shrine to Chelsea, he watched almost every Chelsea game home and away (including European away matches), spent all their joint savings and ran up huge debts following Chelsea, and eventually got sacked from his job because he kept ringing in sick whenever Chelsea were playing hundreds of miles from home during midweek games. Out of season he would be constantly depressed and would try to alleviate his mood by endlessly watching videos of Chelsea’s greatest games. Once the football season started, his depression would lift. I never met this individual but he appears to have fulfilled my criteria for addiction.

For most people, enthusiastically following your team – even to excess – is unlikely to be an addiction. The main difference between a healthy excessive enthusiasm and an addiction is that healthy enthusiasms add to life and addictions take away from it.

(Please note that a version of this article was originally published in The Conversation)

Dr Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK

Further reading

Griffiths, M.D. (1996). Behavioural addictions: An issue for everybody? Journal of Workplace Learning, 8(3), 19-25.

Griffiths, M.D.  (2005). A ‘components’ model of addiction within a biopsychosocial framework. Journal of Substance Use, 10, 191-197.

Griffiths, M.D. (2017). Behavioural addiction and substance addiction should be defined by their similarities not their dissimilarities. Addiction, 112, 1718-1720.

Parker, K., Stuart, T. 1997. The West Ham syndrome. Journal of the Market Research Society, 39(3), 509-517.

Tapp, A. (2004). The loyalty of football fans – We’ll support you evermore? Journal of Database Marketing and Customer Strategy Management, 11, 203-215.

Me, myself-itis: A brief overview of obsessive selfie-taking

According to the Oxford English Dictionary, a selfie is a “photograph that one has taken of oneself, typically one taken with a smartphone or webcam and shared via social media”. From a psychological perspective, the taking of selfies is a self-oriented action that allows users to establish their individuality and self-importance; it is also associated with personality traits such as narcissism.

However, selfie-taking is more than just the taking of a photograph. It can include the editing of the color and contrast, the changing of backgrounds, and the addition of other effects before uploading. These added options and the use of integrative editing have further popularized selfie-taking behavior, particularly amongst teenagers and young adults.

On March 31, 2014, a story appeared on a website called the Adobo Chronicles that claimed that the American Psychiatric Association (APA) had classed “selfitis” as a new mental disorder. According to the author, the organization had defined selfitis as “the obsessive compulsive desire to take photos of one’s self and post them on social media as a way to make up for the lack of self-esteem and to fill a gap in intimacy”. The same article also claimed there three levels of the disorder: borderline (“taking photos of one’s self at least three times a day but not posting them on social media”), acute (“taking photos of one’s self at least three times a day and posting each of the photos on social media”), and chronic (“uncontrollable urge to take photos of one’s self round the clock and posting the photos on social media more than six times a day”).

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The story was republished on numerous news sites around the world, but it soon became clear the story was a hoax. However, one of the reasons that so many news outlets republished the story – other than that it seemingly fit certain preexisting stereotypes in people’s minds – was that the criteria used to delineate the three levels of selfitis (i.e., borderline, acute, and chronic) seemed believable.

Therefore, we thought it would be interesting to examine whether there was any substance to the claims that taking selfies can be a time-consuming and potentially obsessive behavior – the stereotype underlying many people’s credulity about the fake story. We empirically explored the concept of selfitis across two studies and collected data on the existence of selfitis with respect to the three alleged levels (borderline, acute, and chronic), ultimately developed our own psychometric scale to assess the sub-components of selfitis (the Selfitis Behaviour Scale).

We used Indian students as participants in our research because India has the largest total number of users on Facebook by country. We also knew India accounts for more selfie-related deaths in the world compared to any other country. with a reported 76 deaths reported out of a total of 127 worldwide since 2014. (Those deaths usually occur when people attempt to take selfies in dangerous contexts, such as in water, from heights, in the proximity of moving vehicles, like trains, or while posing with weapons).

Our study began by using focus group interviews with 225 young adults with an average age of 21 years old to gather an initial set of criteria that underlie selfitis. Example questions used during the focus group interviews included ‘What compels you to take selfies?’, ‘Do you feel addicted to taking selfies?’ and ‘Do you think that someone can become addicted to taking selfies?’ It was during these interviews that participants confirmed there appeared to be individuals who obsessively take selfies — or, in other words, that selfitis does at least exist. But, since we did not collect any data on the negative psychosocial impacts, we cannot yet claim that the behavior is a mental disorder; negative consequences of the behavior is a key part of that determination.

The six components of selfitis, tested on the further participants, were: environmental enhancement (e.g., taking selfies in specific locations to feel good and show off to others); social competition (e.g., taking selfies to get more ‘likes’ on social media); attention-seeking (e.g., taking selfies to gain attention from others); mood modification (e.g., taking selfies to feel better); self-confidence (e.g., taking selfies to feel more positive about oneself); and subjective conformity (e.g., taking selfies to fit in with one’s social group and peers).

Our findings showed that those with chronic selfitis were more likely to be motivated to take selfies due to attention-seeking, environmental enhancement and social competition. The results suggest that people with chronic levels of selfitis are seeking to fit in with those around them, and may display symptoms similar to other potentially addictive behaviours. Other studies have also suggested that a minority of individuals might have a ‘selfie addiction’ (see ‘References and further reading’ below).

With the existence of the condition apparently confirmed, we hope that further research will be carried out to understand more about how and why people develop this potentially obsessive behaviour, and what can be done to help people who are the most affected. However, the findings of our research do not indicate that selfitis is a mental disorder based on the findings of this study – a claim made in many of the news reports about our study, possibly demonstrating how deep the stereotypes about selfie-takes run – only that selfitis appears to be a condition that requires further research to fully assess the psychosocial impacts that the behaviour might have on the individual.

If you are interested in assessing your own behavior, click here to download where you can complete the self-assessment test in the Appendix of our paper.

Please note: This article was co-written with Dr. Janarthanan Balakrishnan (Thiagarajar School of Management, India)

Dr Mark Griffiths, Professor of Behavioural Addiction, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK

Further reading

Balakrishnan, J. & Griffiths, M.D. (2018). An exploratory study of ‘selfitis’ and the development of the Selfitis Behavior Scale. International Journal of Mental Health and Addiction, https://doi.org/10.1007/s11469-017-9844-x.

Gaddala, A., Hari Kumar, K. J., & Pusphalatha, C. (2017). A study on various effects of internet and selfie dependence among undergraduate medical students. Journal of Contemporary Medicine and Dentistry, 5(2), 29-32.

Griffiths, M.D. & Balakrishnan, J. (2018). The psychosocial impact of excessive selfie-taking in youth: A brief overview. Education and Health, 36(1), 3-5.

Kaur, S., & Vig, D. (2016). Selfie and mental health issues: An overview. Indian Journal of Health and Wellbeing, 7(12), 1149

Khan, N., Saraswat, R., & Amin, B. (2017). Selfie: Enjoyment or addiction? Journal of Medical Science and Clinical Research, 5, 15836-15840.

Lee, R. L. (2016). Diagnosing the selfie: Pathology or parody? Networking the spectacle in late capitalism. Third Text, 30(3-4), 264-27

Senft, T. M., & Baym, N. K. (2015). Selfies introduction – What does the selfie say? Investigating a global phenomenon. International Journal of Communication, 9, 19

Singh, D., & Lippmann, S. (2017). Selfie addiction. Internet and Psychiatry, April 2. Located at: https://www.internetandpsychiatry.com/wp/editorials/selfie-addiction/

Singh, S. & Tripathi, K.M. (2017). Selfie: A new obsession. SSRN, Located at: http://dx.doi.org/10.2139/ssrn.2920945

Hearing aid: A brief look at ‘the world’s most addictive sounds’

Throughout my career I’ve carried out quite a lot of research into the marketing and advertising of gambling and the way in which some gambling operators use psychology to exploit our senses to maximize profit. Connected to this, I’ve also published a number of papers that have examined the role of sound (and particularly music) can influence the way in which individuals gamble (see my previous blog on this and ‘Further reading’ below).

The reason I mention this was that I recently came across an online article by Fast Company entitled ‘The 10 most addictive sounds in the world’ based on some market research carried out by Martin Lindstrom, the Danish ‘neuromarketeer’, author of the book Buyology – Truth and Lies About Why We Buy (I do love a good pun). Lindstrom is known for using neuroscientific techniques to help commercial operators better understand their clientele. One of his collaborations was with Elias Arts (a sound and music design company) who joined forces to examine the world’s most ‘addictive sounds’ in what an article in The Village Voice dubbed a “neuromarketing experiment”.

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Obviously, my interest was piqued when I saw the use of the word ‘addictive’ but their working definition of ‘addictive’ had nothing to do with individuals being addicted to sounds but simply referred to an individual’s response to specific sounds. (Even with this explanation, I still can’t see why the word ‘addictive’ was used but its’ use probably guarantees more people – like myself – will want to read about the study). Lindstrom told the media that:

“We have all those top 10s of everything, but most top 10s are based on the visual sense. What we realized in another study is the most prominent sense we have [when we see a commercial] is not the sense of sight or smell, but the sense of sound”.

As far as I can tell, the study Lindstrom carried out has not been formally published in a peer reviewed journal (although he has published academic papers). The study was described in the international media as involving 50 participants and the research team monitored their brainwave, pupil, and facial muscle activity while listening to 50 different everyday sounds (both man-made ‘branded’ sounds and those ‘non-branded’ sounds that occur naturally). Lindstrom concluded that the most ‘addictive sounds’ weren’t necessarily the non-branded sounds of nature because some of the commercial man-made branded sounds (described as “beeps, jingles and ditties”) were more ‘addictive’ than a number of familiar sounds found in everyday life.

Overall, sound of a baby giggling was ranked as the most ‘addictive sound’ (although I’ve not seen the specific methodology employed to ascertain how being the top ‘addictive sound’ was actually assessed. Apparently Lindstrom examined the “dimension of the responses” and the “contrast and balance of all three [brainwave, pupil and muscle] factors” – although he did admit that such factors can lead to both positive and negative reactions). The second and third spots were Intel’s computer startup chime and the sound of a vibrating mobile phone. Other top non-branded sounds were the sound of a sizzling steak and the lighting of a cigarette being inhaled. Lindstrom claimed that the participants “weren’t responding to the structures of the sounds, but what they mean in a greater social context”. In relation to what makes a sound ‘addictive’, Lindstrom did at least make one reference to a classic sign of addiction (i.e., craving):

“It’s not the sound itself, but the consequence of the sound. A laughing (or crying) baby elicits a maternal protection mechanism, a buzzing cell phone prompts a pick-up, a sizzling steak means a solid meal is on the way. For advertisers and consumers, the research indicates a whole new battleground of multi-sensory advertising. Sometimes the sound from one category generates a craving in another category. For example, given the links between tobacco and beverages, the sound of a cigarette being lit could be used in an ad for alcohol. Although sound is more intuitive for people, the field is still quite young. It will be a long time before it will be so prominent”.

In a story for ABC News, other academics were asked for their thoughts on Lindstrom’s study. One American ‘auditory neuroscientist, Professor Barbara Shinn-Cunningham (actually Professor of Biomedical Engineering at Boston University) said that:

“Although the sounds identified by the study are extremely meaningful, with the exception of the giggling baby, most are not inherently addictive. They’re identifiable. They brain responds to repetition. Our brains are good at picking out patterns that repeat. We’ve evolved to do that. If I chose an arbitrary sound, as long as it was clear and distinctive, and then played it 50 times a day for the next five years (as many of the branded sounds have been), it would become attention-grabbing. I don’t think [the sounds on the list are] so much addictive because of their acoustic properties, but because of their ubiquity. There is neurophysiological evidence showing that brain is hardwired to notice certain kinds of sounds. For example, the abrupt, jarring sound of a slamming door could prompt cells in a person’s brain stem to fire even before that person was conscious of it. For early humans, that kind of sound could have meant it’s time to run for the hills. [Also] studies have demonstrated the existence of a so-called ‘cocktail party effect’. At a party, if you hear your name in the background, even if you’re not paying attention, that’s something that will draw your attention involuntarily. Your brain is so exposed to your name and it’s tremendously important to you, so it encodes that so you respond to it”

According to Lindstrom’s research, the most ‘addictive sounds’ in the world (although they are arguably US-centric to say the least) are: (1) baby giggle, (2) Intel chime, (3) vibrating phone, (4) ATM/cash register, (5) National Geographic theme tune, (6) MTV theme tune, (7) T-Mobile ringtone, (8) McDonald’s jingle, (9) ‘Star Spangled Banner’ (tune), and (10) State Farm jingle.

The Fast Company article also noted that:

“Sound is immensely powerful. And yet 83% of all the advertising communication we’re exposed to daily (bearing in mind that we will see two million TV commercials in a single lifetime) focuses, almost exclusively, on the sense of sight. That leaves just 17% for the remaining four senses. Think about how much we rely on sound. It confirms a connection when dialing or texting on cell phones and alerts us to emergencies. When the sound was removed from slot machines in Las Vegas, revenue fell by 24%. Experiments undertaken in restaurants show that when slow music (slower than the rhythm of a heartbeat) is played, we eat slower–and we eat more!”.

These types of findings suggest that ‘audio branding’ is likely to be an increasing topic of academic research given that every company wants an edge in selling their product. While I am totally unconvinced that the word ‘addictive’ should be used in this type of research, that’s not to say that sound doesn’t have an influence in the development of addictive behaviour more generally. It looks like a case of watch (or should that be listen?) to this space.

Dr. Mark Griffiths, Professor of Behavioural Addiction, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK 

Further reading

Bark Soho (2016). 3 of the most addictive sounds in the world. October 16. Located at: http://www.barksoho.co.uk/blog/3-of-the-most-addictive-sounds-in-the-world/

Dixon, L., Trigg, R. & Griffiths, M. (2007). An empirical investigation of music and gambling behaviour. International Gambling Studies, 7, (3), 315-326.

Edroso, R. (2010). “Most addictive” sounds mostly jingles, machine noises. The Village Voice, February 22. located at: https://www.villagevoice.com/2010/02/22/most-addictive-sounds-mostly-jingles-machine-noises/

Fast Company (2010). The 10 most addictive sounds in the world. February 22. Located at: https://www.fastcompany.com/1555211/10-most-addictive-sounds-world

Griffiths, M.D. & Parke, J. (2003). The environmental psychology of gambling. In G. Reith (Ed), Gambling: Who wins? Who loses? pp. 277-292. New York: Prometheus Books.

Griffiths, M.D. & Parke, J. (2005). The psychology of music in gambling environments: an observational research note. Journal of Gambling Issues, 13.

Heussner, K.M. (2010). The world’s 10 most addictive sounds. ABC News, February 24. Located at: https://abcnews.go.com/Technology/worlds-10-addictive-sounds/story?id=9923506

Lindstrom, M. (2008). Buyology: Truth and Lies About Why We Buy. New York: Doubleday

Parke, J. & Griffiths, M.D. (2006). The psychology of the fruit machine: The role of structural characteristics re-visited.  International Journal of Mental Health and Addiction, 4, 151-179.

Parke, J. & Griffiths, M.D. (2007). The role of structural characteristics in gambling.  In G. Smith, D. Hodgins & R. Williams (Eds.), Research and Measurement Issues in Gambling Studies. pp.211-243. New York: Elsevier.

Spenwyn, J., Barrett, D.K.R. & Griffiths, M.D. (2010). The role of lights and music in gambling behavior: An empirical pilot study. International Journal of Mental Health and Addiction, 8, 107-118.

Cattle-star gallactica: A brief look at ‘hucow’ fetishism

According to the online Urban Dictionary, a ‘hucow’ (a portmanteau of ‘human cow’) is “a woman who chooses to be objectified for her large mammaries and ability to lactate constantly”. It also features ‘human cow’ separately and defines it as “a lactating female who allows herself to have her jugs [breasts] hooked up to a cow milking machine, usually wearing a cow mask and cow print leather chaps”. In the writing of my previous blogs on lactation fetishes and furries, I had come across ‘hucow’ fetishism but at the time there was little on which to write about. A few weeks ago, I was interviewed by Mark Hay of Vice magazine who wanted my views about the behaviour so this provided a spur for me to write this article. There is obviously nothing in the academic literature concerning the phenomenon (and to be honest, little anywhere else). A small article on the Kinkly website makes the following observations:

“A hucow is a submissive person, usually a woman, who enjoys participating in forced lactation. A hucow’s breasts are milked by a dominant partner, usually a man, as a real cow is milked by a farmer. Milking techniques can vary…A dominant partner may use a variety of techniques to milk a hucow. They may milk her by hand, by suckling her breasts with their mouth, or by using a breast pump. Some hucows and their partners stick to one preferred technique while others like to mix things up. Some people become hucows following childbirth, when they are lactating naturally. Others bring on lactation using a variety of techniques including using a breast pump, manual stimulation, suckling, and taking supplements including fenugreek powder”.

It’s hard to know where the person writing this article got their information although my own viewing of online hucow videos confirm much of what is claimed above although it’s questionable whether the women in such videos “enjoy” what they are doing because they may just be doing it for money. The article goes on to say:

“Hucows enjoy being cared for like a pet because it takes them away from their regular lives with adult responsibilities. The breast stimulation that comes with lactating is also very sensual. Men with hucows enjoy the dominance and power that comes from their role in the forced lactation. When women lactate, their breasts increase in size, which is also a real perk for many men. Some men also have breastfeeding fetishes and lactation fetishes that their hucows can satisfy. As with many alternative lifestyles, there are communities for hucows and erotic fiction and videos focused on their activities. Several erotic writers and bloggers focus their works on hucows. Their writing might include fictional accounts and scenarios or non-fiction posts about their own experiences as a hucow. Hucows are also represented on niche dating websites, including Fetlife, and social media platforms like Reddit and Tumblr”.

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Again, some of this I’ve confirmed for myself as I found many examples of hucow fan fiction online as well as many porn sites catering for hucow fetishism. Another short article on the Manic Love website was written after its anonymous author was reading through the personal ads on Craig’s List and came across a personal ad that “depicted a cow milking machine on a woman and turned into someone’s personal hucow”. They wrote that:

“As you can imagine, a hucow is a woman pantomiming the experiences of a dairy cow. These particular women’s vaginas gush at the thought of having a slave collar put on their neck and having a milking machine hooked up to their nipples for hours at a time. Another facet of this fetish is the concept of breeding the hucows by the hucow milker. This is when the hucows partner (the Bull) mounts her and begins to [have sex with her]. All the while this lovely faux bovine is attached to an industrial device that is collecting her milk from the opened faucets of her [breasts]. The hucow fetish is a marvellous fusion of BDSM and lactation kinks”.

Again, how the writer knows the women involved like such activity is unknown. The author found a personal testimony from a hucow (a “baby-faced blonde with a curvy figure” called ‘Kate’) who described her hucow experiences:

“Once lactation had been induced on Katie the milking began. At first she used a simple breast pump to wring her mammary glands dry, but once Katie was used to the sensation of the pump she graduated to a milking machine that would be at home on a dairy farm. Katie related the sensation she felt while being milked…At first it was uncomfortable but the feeling grew on our dear Katie and before long she loved being a hucow. With the machine being attached to Katie’s nipples for hours she described how her nipples were becoming elongated – all the better for suckling… not only was her milking erotic but it also gave her a sensation of relief. Whenever a milking session was occurring Katie was always restrained; whether handcuffed to a rack or wearing a slave collar…Once the Bull [has sex with] Katie they begin to treat each other like true animals. They begin to rut like they belong on a farm”.

I was contacted by Mark Hay (with whom I’ve done various interviews in the past including ones on sea monster pornography, giantess pornography) who knew I’d written about lactation fetishes in my blog in the past. He asked me if I had ever come across hucow fetishes where “individuals fantasize about or play out scenes in which (usually) men treat (usually) women as livestock, forcibly milking them. Sometimes the women dress up like cows”. I told him that I had but that I’d never written about it. I told him that from a definitional perspective, ‘hucow’ fetishes were originally was the same thing as lactation fetishes. However, I told him that hucow fetishes now appeared to have expanded to include women dressing and/or acting like cows in which the milking was at the core of the fetish. I went on to say that this was not a type of furryism (where individuals dress up as animals and often have sex with other as animals) but was more akin to ‘pony play‘ because both ‘ponyplay’ and ‘hucow’ tend to have women in submissive modes and both have the animals’ most well-known type of behaviour at the heart of the fetish (i.e., milking in cows and riding/equestrianism in horses).

I was aware that there is a big niche market for this type of porn (even on mainstream porn sites like Pornhub). He was interested to hear that I thought the fetish had evolved and asked me (i) when, how, or why that might have happened, and (ii) whether I thought the fetish was especially visible, accessible, or common, and what that might say about the audience for it and the scale of its appeal. I have to admit I hadn’t many answers for these questions. I also had to clarify that I didn’t say the fetish had evolved but the definition of hucow had evolved (in my view, a subtle but important distinction). I believe the internet itself has played a major role in the dispersal of material that individuals can fetishise and hucow appears to be one of them. Most fetishes appear to have sub-divisions and at the edges they sometimes cross over into completely different fetishes. Hucow fetishism clearly has crossovers with lactation fetishism, pregnancy fetishism, infantilism/diaper fetishism (adults dressing up as a baby), transformation fetishism, and sadomasochism/BDSM, as well as having similarities with furries and ponyplay. Personally, I don’t believe it’s a common fetish because individuals have to go looking for it (as I did in researching this article).

Within five minutes of searching on the internet I located dedicated hucow porn (including material at sites including Pornhub, Heavy-R, Xvideos) as well as bespoke hucow fiction (Kobo, Literotica, and Amazon) and fantasy art (on Deviant Art). Hay’s article in Vice reported that the hucow Tumblr site has over 10,000 followers and that the hucow Reddit site has over 23,000 subscribers. Hay interviewed ‘Ed’, the person that runs the hucows.com website. According to Hay:

“[Ed] says his fans seem most excited by women being milked than anything else in his clips. Ditto Sally Anon, an amateur lactation fetish producer, who first encountered HuCow fetishists on lactophilia Reddit communities, who asked her to cross-post to their groups even though she didn’t dress up or act like a cow in the content she produced”.

In addition to interviewing me for the article. Hay also interviewed the ethicist Rebecca Kukla who has written about cultural perceptions of breastfeeding and made some interesting observations. She was quoted as saying:

“Lactation, of course, leads to increased breast size, which explains its appeal to some. Some women enjoy the breast stimulation of milking, so such fetishes are likely to be more about reciprocal pleasure than many others. Consuming breast milk plays into a common kinky urge to be infantilized. Perhaps most importantly, sexualizing something culturally asexual is an appealing form of transgression and re-appropriation. Many kinksters get erotic pleasure from playing at what they fear most, or find most violating of the proper order…[However] cows aren’t only good for milk production. They are the ultimate animals produced specifically for consumption, bred into highly artificial-looking consumer products. In HuCow, the cow-woman is simulating an object produced specifically to be consumed by her partner”.

This concurs with what I have written myself about why dominant and submissive types may enjoy hucow fetishism. As noted in my previous blogs, animal play in general often toys with transforming a complex human into a wholly service-oriented beast. Hay then goes on to say:

“As with many hard submissive fetishes, this may sound terrifying to those looking in from the outside. But even on their own fetishist-facing blogs, HuCow practitioners often acknowledge this is a well-negotiated fantasy, ideally built on mutual respect and desire in participants’ wider lives”.

Hay also quotes Sunny Megatron, an “adult sexuality educator and pleasure advocate” who asserts:

“Remember this is just fantasy role play where turning humans into fantasy cattle is fetishized. And just like any other kind of BDSM or fetish play, this is carefully negotiated by all participants and done consensually. Treating a woman – or anybody – as just a mere object is very wrong if it’s done without their consent. But if objectification is mutually desired by both partners, they’ve thoroughly and clearly talked about it ahead of time and then they play it out in a healthy fun fantasy sense, then that’s different…When BDSM scenes are negotiated they are done so according to the desires and limits of the submissive. The submissive calls the shots”.

As I know from my own empirical studies on eproctophilia (sexual arousal from flatulence) and dacryphilia (sexual arousal from crying), even within very niche fetishes, many sub-types start to develop and cross-fertilise with other more established fetishes and paraphilias, and hucow fetishism appears to be another niche sexual behaviour that (with the help of the internet) is continuing to evolve.

Dr Mark Griffiths, Professor of Behavioural Addiction, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK

Further reading

Good Reads (2014). Definition of a Hucow. Goodreads.com, October 3. Located at: https://www.goodreads.com/author_blog_posts/7114274-definition-of-a-hucow

Greenhill, R. & Griffiths, M.D. (2015). Compassion, dominance/submission, and curled lips: A thematic analysis of dacryphilic experience. International Journal of Sexual Health, 27, 337-350.

Greenhill, R. & Griffiths, M.D. (2016). Sexual interest as performance, intellect and pathological dilemma: A critical discursive case study of dacryphilia. Psychology and Sexuality, 7, 265-278.

Griffiths, M.D. (2012). The use of online methodologies in studying paraphilias: A review. Journal of Behavioral Addictions, 1, 143-150.

Griffiths, M.D. (2013). Eproctophilia in a young adult male: A case study. Archives of Sexual Behavior, 42, 1383-1386.

Hay, M. (2018). Inside HuCow, the fetish that imagines women as cows. Vice, April 24. Located at: https://www.vice.com/en_us/article/d3599y/inside-hucow-the-fetish-that-imagines-women-as-cows

Kinkly (2018). Kinkly explains Hucow. Kinkly.com. Located at: https://www.kinkly.com/definition/15836/hucow

Manic Love (2017). Learn about hucows. October 12. Located at: https://maniclove.com/free-blog/hucows

Painless steal? Another look at shoplifting as an addiction

In a previous 2014 blog, I looked at the psychology of shoplifting (which I called ‘Men of Steal’) based on the work of American psychologist John C. Brady (who’s upcoming book is also entitled ‘Men of Steal’). Brady is a really engaging writer and he recently published an article in Counsellor magazine on celebrity theft and why for some people it should be classed as an addiction.

Brady briefly recounted the cases of three celebrities who had been caught shoplifting (Lindsay Lohan, Kim Richards, and Winona Ryder – click on the links to get the stories of each of these celebrity shoplifting stories). Other famous celebrity shoplifters include Britney Spears, Megan Fox, Kristin Cavallari, Farrah Fawcett, and WWE Diva Emma (if you’re really interested in these and other celebrity shoplifters, then check out this story in Rebel Circus). According to Dr. Brady “psychological analysis reveals they are not greedy, rather they are addicted to the ‘rush’ associated with theft” and that there is an ‘addictive criminal syndrome’.

Brady’s article used the ‘celebrity’ angle as the ‘hook’ to write more generally about ‘shoplifting addictions’ and briefly outlined the cases of three high profile ‘theft addicts’:

“The first man is Bruce McNall, former LA Kings owner, Hollywood film producer, and a convicted felon. He received five years in Lompoc Federal Prison for stealing $238 million. The second man, John Spano, former owner of the New York Islanders, went off to two terms in federal prisons for stealing $80 million. He is currently an inmate in an Ohio prison doing ten more years for a crime he did not originate. Finally, William “Boots” Del Biaggio III, former Silicon Valley venture capitalist operator and founder of Heritage Bank in San Jose, graduated in 2016 from eight years at Lompoc for fraud. He stole $110 million to buy the Nashville Predators hockey team. He later expressed regret—maybe too little too late”.

Brady believes that these individuals had a behavioural addiction to stealing. The cases he outlined were all true and were examples of what Brady described as “elite offenders who became addicted to the rush connected to stealing”. Some commonalities between the three individuals was noted: they were charming, deceptive, had personalities that were outgoing, never used violence or aggression in the carrying out of their thefts, and (in Brady’s view) were addicted to crime. Like many addicts, they harmed themselves, their families, and their communities as a consequence of their behaviour.

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The idea of being addicted to crime is not new, and the addiction components model that I have developed over the last couple of decades was based on that of one of my mentors – Iain Brown – who used such a model to explain addictive criminal offending in a really good book chapter published back in 1997 (in the book Addicted to Crime? edited by the psychologists John Hodge, Mary McMurran and Clive Hollin – see ‘Further reading’ below). Like me, Brady also read Addicted to Crime? in which it was posited that some criminals appear to become addicted to stealing (and that the act of theft made them feel good psychologically by providing a ‘high’ or a ‘rush’ similar to the feelings individuals experience when they ingest psychoactive substances). Brady argues that an addiction to stealing is a behavioural addiction and that it is “functionally equivalent” to substance-based addictions for two main reasons: that theft addicts (i) “generally derive the same initial uplifting, euphoric, and subjective sensations similar to substance abusers”, and (ii) “are almost blindly driven toward their goal and they cannot stop their self-defeating behaviors”.   

Brady contends that there are five addictive criminal stages of what he terms “the zone”: (i) criminal triggers, (ii) moral neutralisation, (iii) commission of the criminal act, (iv) post-criminal-act exhilaration, and (v) post-criminal-act confusion. Brady asserts:

“The five addictive stages comprising the criminal addictive zone helps explain why certain offenders arrived at such low points in their lives and progressively became drawn deeper into the addictive zone. Because these three men became frozen into one or more of these stages, they simply could not easily find an exit sign. I have applied this criminal zonal theory to a variety of deviant groups, including white-collar deviants and now to these three elite, nonviolent bank robbers. An analysis of the criminal addictive personality forms the foundation of the addictive zone. This zone is marked with multiple, negative psychological forces evidenced during each of the five stages…The movement through these overlapping stages results in a negative, criminological, transformative process during which theft addicts surrender their prior noncriminal status (positive), thereby adopting a new deviant one (negative)…After entering into this enigmatic zone, offenders often become locked into one or more of these overlapping stages. The one factor that remains constant is that the progression through these five stages dramatically and unalterably changed these men’s lives, their victims’ lives, and the lives of people around them”.

Brady’s five addictive criminal stages are:

  • Criminal triggers – In the first stage. these internal triggers revolve around salience and low self-esteem and comprise “confusing and mostly illogical thoughts” that criminals acquire. These negative thoughts are “reflective of peoples’ compromised self-concepts coupled with the desire to overcompensate for perceived personal shortcomings” and primarily originate from feelings of loneliness, emptiness, and inadequacy.
  • Moral neutralisation – In the second stage, Brady claims that this stage is the most complex and essential of all the stages and is rooted in conflict. The destructive and self-defeating behaviour that criminals experience is not driven by material (economic) motives but is simply individuals “trying to enrich their empty shell identities” and fuelled by irrational thoughts of wanting to prove to significant others that they are really important. These motives may be completely unconscious
  • Commission of the criminal act – In the third stage, the actual carrying out of the criminal acts demands that criminals “neutralize the unsavory aspects of their offenses…and lend meaning to inexplicable behaviors”. The more a criminal engages in the activity the more criminals become “skilled practitioners in the art of self-deception”. Here, the criminal behaviour is paired with “exciting sensations” associated with the risk of engaging in criminal activity (“an anticipated visceral feeling or mental excitement and stimulation, if not an elation, a thrill, a rush, and even a sense of euphoria”). In short, the euphoric sensations experienced reinforce the criminal behaviour.
  • Post-criminal-act exhilaration – In the fourth stage, Brady claims there is typically a “flooding of mood-elevating feelings similar to an adrenaline rush, accompanied with thoughts that synthetically increase their sense of well-being” and what my mentor Iain Brown refers to as “hedonic mood management”. In short, the criminal act can help individuals feel like “bigshots” and criminals may justify doing something bad because it makes them feel so good. Brady also claims that many of these exhilarating feelings “manifest themselves on an unconscious level that is easily experienced, yet not easily comprehended by a theft addict”
  • Post-criminal-act confusion – In the fifth stage, Brady claims that the mood modifying experiences in the third and fourth stages are “replaced with new, dramatic, and unexpected changes in the offenders’ emotional awareness”. Here, criminals become confused, depressed and socially withdrawn, as well as experiencing withdrawal-like reactions (e.g., sweating, headaches, anxiety, nausea, heart arrhythmia, etc.). Brady says that on a psychological level, the fifth stage five is characterized by “confusion, guilt, afterthoughts, misgivings, anxiety, depression, and dramatic mood shifts ranging from feelings of sadness to hopelessness”. It is also during this stage that criminals might start to show signs of remorse.

Brady concludes that for the criminals he has known and treated “used the stolen money to boost their status and enhance their enormous egos so they could attain ‘big shot’ fame”. I find this last observation interesting given a previous blog that I wrote on fame being addictive. I’ve also written other blogs on addictive criminal behaviour (such as joy-riding).

I am of the opinion that specific types of crime can be classed as an addictive behaviour because addictions rely on constant rewards (i.e., reinforcement) and crime can provide many rewarding experiences (both financially and psychologically), at least in the short-term. I’m not for one-minute condoning such behaviour, just simply stating my opinion that I believe it’s theoretically possible to become addicted to activities such as stealing.

Dr. Mark Griffiths, Professor of Behavioural Addiction, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK

Further reading

Brady, J.C. (2013). Why Rich Women Shoplift – When They Have It All. San Jose, CA: Western Psych Press.

Brady, J.C. (2017) Celebrity theft: Unmasking addictive criminal intent. Counselor, July/August. Located at: http://www.counselormagazine.com/detailpageoverride.aspx?pageid=1729&id=15032386763

Brown, I. (1997). A theoretical model of the behavioral addictions: Applied to offending. In J.E. Hodge, M. McMurran, & C.R. Hollin (Eds.), Addicted to crime? (pp. 15–63). Chichester: Wiley.

Hodge, J.E., McMurran, M., & Hollin, C.R. (1997). Addicted to crime? Chichester: Wiley.

Shulman, T.D. (2011). Cluttered Lives, Empty Souls – Compulsive Stealing, Spending and Hoarding. West Conshohocken, PA: Infinity Publishing.

Soriano, M. (2015). 15 celebrities who were caught shoplifting. Rebel Circus, May 13. Located at: http://www.rebelcircus.com/blog/celebrities-caught-shoplifting/