To me, shoes (and the psychology of them) have always been a trivial topic. However, maybe I just haven’t got my finger on the pulse (or should that be my foot on the pedal?) Here are a few quotes that I came across while researching this blog:
- “Shoes are totems of Disembodied Lust. They are candy for the eyes, poetry for the feet, icing on your soul. They stand for everything you’ve ever wanted: glamour, success, a rapier like wit, a date with the Sex God of your choice…They seem to have the magic power to make you into someone else, someone without skin problems, someone without thin hair, someone without a horsy laugh. And they do” (Mimi Pond, in her 1985 book Shoes Never Lie).
- “Almost every woman is not only conscious of her feet, but sex conscious about them” (Andre Perugia, shoe designer).
- “Shoes are seen by most of those studied as revealing age, sex, and personality and as creating moods and capturing memories. For adolescents, shoes are a key signifier of their identities, and the shoes they desire often conflict what their parents regard as appropriate. Shoes appear as a key vehicle through which adolescents and young adults work out issues of identity, individualism, conformity, lifestyle, gender, sexuality, ethnicity, and personality” (Dr. Russell Belk in a 2003 issue of Advances in Consumer Research).
According to Dr. Russell Belk (who has written lots of great papers on the psychology of collecting that I have referred to in a number of my previous blogs), the average woman in the USA owns over 30 pairs of shoes. Citing from William Rossi’s 1976 book The Sex Life of the Foot and Shoe, Belk also claimed that 80% of shoes are bought for purposes of sexual attraction. He also noted that:
“Shoes figure prominently in stories and fairytales, including Cinderella (a highly sexualized tale in it’s more original versions), Puss ‘n’ Boots, Seven League Boots, The Wizard of Oz, The Red Shoes, and The Old Woman Who Lived In A Shoe, as well a more contemporary tales. Shoes and our desire for them are the objects of art, satire, museum exhibitions, [and] films. And they are the objects of a growing number of histories, catalogs, essays, and tributes…As all of this attention suggests, what we wear on our feet is far from a matter of indifference or utilitarianism” (Please note that I removed all the academic references and just cited the text).
These selective quotes all seem to point to the special place that shoes seem to hold in some people’s lives, and that there can be a sexualized element to them. For a small minority of people, shoes can become a sexual fetish either on its own or overlapping with other sexual praphilias including clothing fetishes, foot fetishism (podophilia), pedal pumping, transvestite fetishism, sexual sadism, and sexual masochism. Obviously it is the restrictive types of clothing that are most associated with sadomasochistic activity. This includes very high heel shoes (which make it difficult to walk) and which I examined in a previous blog on altocalciphilia (a sexual paraphilia specifically related to high-heeled shoes). As Valerie Steele noted in her 1996 book Fetish, Fashion, Sex and Power, the shoe (like the corset), was one of the first items of clothing to be treated as a fetish.
In a previous blog on sexual fetishism more generally, I wrote about a study led by Dr G. Scorolli on the relative prevalence of different fetishes using online fetish forum data. It was estimated (very conservatively in the authors’ opinion), that their sample size comprised at least 5,000 fetishists (but was likely to be a lot more). Their results showed that there were 44,722 members of online fetish forums with a fetishistic and/or paraphilic sexual interest in feet (47% of all ‘body part’ fetishists that they encountered). Among those people preferring objects related to body parts, footwear (shoes, boots, etc.) was the second most preferred (26,739 online fetish forum members; 32% of all objects related to body parts) just behind objects wore on the legs and/or buttocks (33%).
A Master’s thesis by Ash Sancaktar explored the “many paradoxes inherent in shoes in collecting, consuming, fashioning, representing, and wearing them”. The thesis also examined the significance of shoes in a number of different disciplines i.e., history, fashion, sociology, psychology and dance) as well as sexuality (with a large part of one chapter devoted to shoe fetishism). The chapter noted:
“Foot fetishism has been a powerful sub-division of sex since shoes were first created. Many scholars accept feet were used as convenient metaphors for the genitalia. Keen, perhaps, to downplay emphasis on the generative process, the belief set of many pagan religions, the ancient Hebrews took the foot and made it a gender icon. According to Brame, the definition of foot fetishism is a pronounced sexual interest in the lower limb or anything that covers portions of them. The allure normally attributed to erogenous zones is literally translocated downward and the fetishist response to the foot is the same as a conventional person’s arousal at seeing genitals. (Brame & Jacobs 1996). Freud considered foot binding as a form of fetishism…Foot fetishists tend to keep their inclination concealed for fear of social ridicule or other apprehensions. Published research indicates fetishists have poorly developed social skills, are quite isolated in their lives and have a diminished capacity for establishing intimacy. Rossi (1990) reported the majority of male fetishists were married, living perfectly conventional lives with their spouse, who in turn was fully aware of partner’s behaviours and preferences”.
Unsurprisingly, Sancaktar asserts that shoe fetishists are similar to foot fetishists but their stimulus (the shoe) becomes the total focus for arousal (rather than the foot within it). He cites Freud and says that he considered the shoe as symbolically representing female genitalia and that the foot symbolically represented a male phallus and when the foot entered the shoe, the union was symbolically complete. (Annoyingly, Freud doesn’t appear in the references so I am unsure which of Freud’s works is being referred to). Quoting from Valerie Steele’s book, he also notes that “The naked foot itself is not as erotically appealing, the shoe raises up the foot and gives it mystery and allure so it’s not just a piece of meat”. He then goes on to say that:
“According to [Steele], since the 1880s, high heeled shoes have been almost entirely associated with femininity with the exception of cowboy boots. Retifists usually collect women’s shoes and have exquisite taste for elegant style. Their preference covers the seven basic shoe styles described by Rossi (1993) and materials such as leather and furs often influence their choice. Retifists will personalize their collection by giving names to their favourite shoes. Freud was convinced all women were clothes fetishist, and believed clothes were worn to provocatively shield the erotic body. Most authorities now acknowledge there is a difference between foot and shoe fetishism and someone who innocently collects shoes…There are degrees of fetishes, according to Steele. Using the example of high heeled shoes, she said that most people are level one or two, finding them appealing. Her example of level three was a French writer who followed women in Paris wearing high heeled shoes. She gave for an example of level four, Marla Maples’ ex-publicist, who was found guilty of stealing Maples’ shoes. ‘He denied being a fetishist, but admitted that he had a sexual relationship with Marla’s shoes’, Steele said”.
Sancaktar uses the work of McDowell (and more specifically his 1989 book Shoes, Fashion and Fantasy) and briefly explores the alleged aphrodisiac qualities of some shoewear including the use of tight lacing:
“Tight lacing excites desire not just because it has a constraining effect but also because it carries the promise of release. This is why stays have always been such a powerful aphrodisiac. Both the tying and untying can have a strong sexual charge – a fact that shoe makers have been aware of for a very long time [McDowell, 1989]”.
Sancaktar also talks about the rise of mules and why they are considered the most seductive shoes and a rival for the traditional sexiest footwear (i.e., the stiletto):
“There are so many kinds of fetish shoes over a long period of time. Mules were originally simple, flat, backless slippers. Originally it evolved as a form of footwear for the boudoir, worn by the most fashionable of ladies and the most exclusive of courtesans. In the Rococo period mules were popular also for men and they had the romantic connotations. By the eighteenth century they had evolved into backless shoes on high heels. Today mules, which are known also as ‘slides’ are believed to be among the most seductive of all shoes, because they leave the foot half undressed. Fetish mules stand tall with the stiletto heel, and are decorate with an unexpected pattern. It is worn by women who don’t entirely realize what they say, historically and presently, to admirers yet know they look sexy”.
As with many other fetishes that I have covered in my blog, there is little empirical research on shoe fetishism. I know of no research that has pathologized the behavior and as such is unlikely to be the focus of scientific and/or clinical enquiry.
Dr. Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
Belk, R. W. (2003). Shoes and self. Advances in Consumer Research, 30, 27-33.
Brame, G.G. & Jacobs J. (1996). Different loving: A Complete Exploration of the World of Sexual Dominance and Submission. New York: Villard.
McDowell, C. (1989). Shoes, Fashion and Fantasy. London: Thames and Hudson Ltd.
Pond, Mimi (1985). Shoes Never Lie. New York: Berkley Publishing Group.
Rossi, W.A. (1976). The Sex Life of the Foot and Shoe. Malabar, FL: Krieger Publishing.
Sancaktar, A. (2006). An analysis of shoe within the context of social history of fashion (Doctoral dissertation, İzmir Institute of Technology).
Scorolli, C., Ghirlanda, S., Enquist, M., Zattoni, S. & Jannini, E.A. (2007). Relative prevalence of different fetishes. International Journal of Impotence Research, 19, 432-437.
Steele, V, (1996). Fetish, Fashion, Sex and Power. Oxford: Oxford University Press.
Weinberg, M.S., Williams, C.J. & Calhan, C. (1995). “If the shoe fits…” Exploring male homosexual foot fetishism. Journal of Sex Research, 32, 17-27.
According to Dr. Martin Kafka in a 2010 issue of the Archives of Sexual Behavior, partialism refers to “a sexual interest with an exclusive focus of a specific part of the body” and occurs in both heterosexual and homosexual individuals. Dr. Kafka also noted in the same paper that partialism is categorized as a sexual paraphilia ‘not otherwise specified’ in the American Psychiatric Association’s Diagnostic and Statistical Manual of Mental Disorders, and then goes on to say that “individuals with partialism sometimes describe the anatomy of interest to them as having equal or greater erotic attraction for them as do the genitals”. Scientific research indicates that the most prevalent from of partialism is podophilia (i.e., sexual arousal from feet). Historically, partialism was viewed as synonymous with sexual fetishism. However, Dr. Kafka noted that there is a “diagnostic separation of partialism (intense, persistent, and ‘exclusive’ sexual arousal to a non-genital body part) from fetishism (intense and persistent sexual arousal to non-living objects, including some body products)”. Although I accept this very subtle difference, I essentially view partialism and fetishism as one and the same. In the 2008 book Sexual Deviance: Theory, Assessment and Treatment, Dr Judith Milner and colleagues noted that:
“In ‘partialism’, the paraphilic focus is on some part of the partner’s body, such as the hands, legs, feet, breasts, buttocks, or hair. Partialism appears to overlap with morphophilia, which is defined as a focus on one or more body characteristics of one’s sexual partner…it is unclear whether these two categories are unique paraphilias or different names for the same paraphilia. Historically, some authors (e.g., Berest, 1971; Wise, 1985) have included partialism as part of the general definition of fetishism, which once included both parts of bodies and nonliving objects (e.g., shoes, underwear, skirts, gloves). Again, however, the [DSM] criteria for fetishism indicate that the focus must involve the ‘use of nonliving objects’, which eliminates body parts from meeting this criterion”.
One of the most bizarre cases of partialism in the academic literature is a case study (of ‘oral partialism’) by Dr. Brian McGuire and colleagues published in a 1998 issue of the Journal of Sex and Marital Therapy. As far as I can see, the case has only been cited three times in the academic literature. One of these sources was Dr. Raj Persaud’s 2003 book From The Edge Of The Couch (and it is from this book that I have taken the case from).
The case in question involved a single and severely obese man in his late teens that lived at home with his father and sister (his parents had separated some years before), and of borderline intellectual disability. The father described his son as a recluse that spent the majority of the day alone in his room with little or no social interaction with anyone except his family (and even then the social interactions were minimal). The man had very poor personal hygiene (described as typically wearing torn and dirty clothes), rarely washed or bathed, and his weight was estimated at around 300 pounds. As a consequence of his very poor hygiene, the teenager “developed ulcerated sores under his arms, above the pubis, and in the groin area” (that he had for most of the teenage years). To treat the sores and skin ulcers he was prescribed a course of antibiotics. However, overall compliance by the man was low (taking just over half of the tablets initially prescribed) – even though he was extensively monitored by the medical staff taking care of him. The man then claimed that he had lost his antibiotics at home. It was then that the medics discovered what was really going on and why he didn’t want to take his medication. The unhealed sores and ulcers had taken on sexual significance for the man. As Dr. Persaud summarized:
“Upon questioning, the patient reported that he was easily sexually aroused and habitually masturbated at least twice a day, and more often four or five times a day. Ejaculation would always occur. He reported interest in the opposite sex and said that he often fantasized. However, the fantasy content and its accompanying behavior never involved sexual intercourse, nor indeed any conventional sexual act. The patient’s primary sexual fantasy stimulus was that of a women’s mouth, although the fantasy never involved kissing or oral stimulation…Rather, he imagined the woman licking her fingers or gently biting her own lips. Simultaneously, the patient would put his own fingers into the ulcers/sores in his groin and/or under his arms and then lick the pus from his fingers. It appears that he ingested the pus and found both the smell and taste exciting, although he was unable to pinpoint exactly the sexually stimulating aspect of this act. He reported that it was the mere sight of a women with her fingers to her mouth or lips was adequately arousing to initiate masturbation with the accompanying fantasy image and oral behaviour”.
As I’ve noted in many of my previous blogs, almost every (seemingly non-sexual) fluid that can come from a human body has a corresponding sexual paraphilia and/or fetish. This includes urine (urophilia), faeces (coprophilia), vomit (emetophilia), blood (menophilia, clinical vampirism, vorarephilia), saliva (spit fetish), breast milk (lactophilia), and pus (acnephilia). Obviously this bizarre case arguable shares some similarities with acnephilia (as both involve sexual arousal to pus) but they are different in terms of its sexualization.
At the outset, the man was given some psycheducation about the unhygienic nature of the sexual behaviour that initially resulted in a behavioural decrease of his strange sexual behavior – although the oral sexual fantasies still persisted. (Such psychoeducation has also been successfully used in the treatment of other sexual paraphilias. For instance, a case reported by Dr. R. Denson in a 1985 issue of the Canadian Journal of Psychiatry used psychoeducation as part of his treatment of a urophile). In his commentary on the case, Dr. Persaud said that it was open to debate as to whether the behaviour should be treated as problematic and/or psychopathological as (despite the arguably unsavoury nature) it had little impact on other people and wasn’t seen by the individual in question as problematic.
Dr Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
Berest, J. J. (1971). Fetishism: Three case histories. Journal of Sex Research, 7, 237–239.
Denson, R. (1982). Undinism: The fetishization of urine. Canadian Journal of Psychiatry, 27, 336–338.
Kafka, M. (2010). The DSM diagnostic criteria for fetishism. Archives of Sexual Behavior, 39, 357–362.
Kafka, M. P. (2010). The DSM diagnostic criteria for paraphilia not otherwise specified. Archives of Sexual Behavior, 39(2), 373-376.
McGuire, B.E., Choon, G.L., Nayer, P., & Sanders, J. (1998). An unusual paraphilia: Case report of oral partialism. Sexual and Marital Therapy, 13, 207-210.
Milner, J.S., & Dopke, C.A., & Crouch, J.L. (2008). Paraphilia not otherwise specified: Psychopathology and theory. In D. R. Laws & W. O’Donohue (Eds.), Sexual deviance: Theory, assessment, and treatment (2nd ed., pp. 384-428). New York: Guilford.
Penix, T.M. (2008). Paraphilia not Otherwise Specified: Assessment and treatment. In Laws, D.R. & O’Donohue, W.T. (Eds.), Sexual Deviance: Theory, Assessment and Treatment (pp.419-438). New York: Guildford Press.
Persaud. R. (2003). From The Edge Of The Couch. London: Bantam Press.
Wise, T.N. (1985). Fetishism – etiology and treatment: A review from multiple perspectives. Comprehensive Psychiatry, 26, 249–257.
“My 13-year-old son, a well-behaved, sweet boy, already has what I perceive as a strange fetish. He loves and is fascinated by latex gloves. When he was little, he would stop in front of the rubber glove display at the supermarket and just stare at the packages of dishwashing gloves. He wanted me to buy them for him, but he would never tell me why. Now that he’s older, he goes online to medical supply Web sites and ‘shops’ for rubber gloves. Recently, I found out he had been visiting glove fetish Web sites with pornographic glove pictures. I installed content filtering software to block him from being exposed to such images. He was horribly embarrassed and guilty, and he promised to give up gloves forever. Apparently, it’s not so easy. He still asks me to buy latex gloves for him when we go to the drug store, and he keeps piles of them around his room. He worries that he might not be able to find a girlfriend or wife who will be interested in sharing his glove love. Should I try to stop him, or should I just chalk it up to a personality quirk and worry no longer?” (Letter sent by a mother to the Dear Prudence website).
In a previous blog I examined clothing fetishes (also known as garment fetishes). Clothing fetishes revolve around, or fixate upon either specific types of clothing (lingerie, fishnet stockings, etc.), specific fabrics (leather, rubber, fur, wool, etc.), or specific styles (restrictive, skin-tight, baggy, etc.). According to Dr. Martin Weinberg and colleagues in the Journal of Sex Research, common clothing fetishes include shoes, stockings, diapers, gloves, underwear, and bras. The clothes fetishist is fixated on the specific type of clothing and is an exclusive or recurrent stimulus for sexual arousal and gratification.
A number of academic articles and papers claim that glove fetishes are commonplace. However, in a study led by Dr C. Scorolli on the relative prevalence of different fetishes using online fetish forum data, no data were reported relating to glove fetishism. Their analysis included a breakdown of sexual preferences for objects associated with the body including clothing. Excluding footwear – which is associated more specifically with podophilia (i.e., foot fetishism) – the results of the study showed that the most fetishized items of clothing were underwear (12%; 10,046 fetishists), whole body wear such as coats, uniforms (9%, 9434 fetishists), upper body wear such as jackets, waistcoats (9%, 9226 fetishists), and head and neckwear such as hats, ties (3%, 2357 fetishists). From this particular study, the authors concluded that the most common clothing fetishes are footwear, underwear (including swimwear), and uniforms – but nothing related to gloves (in fact there was nothing related to any kind of hand fetishism whatsoever.
My own anecdotal research into glove fetishes suggests that the fetish exists and that it has a higher profile and more online forums on the Internet than many other fetishes that I have examined in my blog. There are many dedicated websites that cater for glove fetishes such as the World Wide Glove Fetish Association, Glove Mansion, Fetish Glove, and the Leather Gloves Fetish Facebook page. There are also commercial sites that sell dedicated glove fetish videos (such as Clips 4 Sale), as well as online sites such as The Experience Project that feature individuals recounting their personal experiences of glove fetishism. I also noted the fetishist use of gloves in a previous blog I wrote on Nazi fetishism based on some research carried out by David Lopez and Ellis Godard on the subculture of erotic evil (and published in a 2013 issue of Popular Culture Review).
As noted by Dr Joel Milner, Dr Cynthia Dopke, and Dr Julie Crouch in a 2008 review of ‘paraphilias not otherwise specified’ in the book Sexual deviance: Theory, Assessment, and Treatment, clothing fetishes (including glove fetishism) are ‘classic’ fetishes in that the focus of sexual arousal derives from “nonliving objects (e.g., shoes, underwear, skirts, gloves)”. More specifically (and according to the Wikipedia entry):
“Glove fetishism is a sexual fetishism where an individual is sexually stimulated, often to the point of obsession, by another person or oneself wearing gloves on their hands. In some cases, the fetish is enhanced by the material of the glove (e. g., leather, cotton, latex, PVC, satin or nylon). Often, the actions of a gloved hand are as arousing as the glove itself, because the glove provides a second skin, or in other words a fetishistic surrogate for the wearer’s own skin. Medical gloves and rubber gloves provide not only a safer sex environment, but also give a latex glove fetishist great pleasure. Subtle movements by the gloved fingers or the hand as a whole can provide the individual with a great visual stimulus and ultimately sexual arousal. The act of putting gloves on, or slipping them off the hands, can also be a source of glove fetish fantasy. Smell is also a factor when it comes to latex, rubber, and leather gloves”.
As with clothing fetishes more generally, glove fetishists usually have very specific preferences in relation to the exact focus of sexual arousal. During my own research for this article, I reached the conclusion that most glove fetishists comprised those that liked latex gloves (‘medical glove fetishism’), rubber gloves and/or leather gloves. However, this is a gross simplification. For instance, medical gloves are made from thin latex and come in many different types. Gloves are heavily referenced within BDSM practices such as ‘vampire gloves’ that have sharp little spikes on the fingers and palms of the glove. According to BDSM devotees, the gloves can be dragged down the skin of another person to create a tingling sensation or pressed into the skin for a sharp pain. The Wikipedia entry on glove fetishism also notes:
“Personal preference ranges from color, smell, size, textured, smooth, powdered, or un-powdered. Fetishists are proud of their collection of medical gloves, as well as rubber gloves. Household rubber gloves tend to be more thick, longer, and are mostly used for cleaning purposes. Some glove fetishists prefer certain lengths, for example the long opera-style or short cuff length. Some also like them as a part of an outfit, such as a nurse, policewoman or French maid uniform. Some who are of a sexually submissive nature are stimulated by their dominant partner’s wearing and use of gloves. Dominant partners may likewise prefer that their submissives wear gloves. As with all fetishes however, there need not be a BDSM connection to an affinity for gloves”.
As you might expect there has been almost nothing academically published that has specifically looked at glove fetishism. A 2001 paper by Peter Stallybrass and Ann Jones entitled ‘Fetishizing the Glove in Renaissance Europe’ was published in Critical Inquiry but (unfortunately) did not include anything about the sexualization of gloves. Two case studies have also been published but both in foreign languages (French and Japanese). In 1969, Dr. J. Guillemin published a paper on glove fetishism in La Semaine des Hopitaux: Therapeutique (but I have been unable to get hold of a copy). In 2004, M. Noguchi and S. Kato reported the case of a 22-year old male glove fetishist in the Japanese journal Seishin Shinkeigaku Zasshi (and briefly recounted in Dr. Anil Aggrawal’s 2009 book Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices). According to Aggrawal’s description, the man became fixated on gloves after watching a television programme in which the heroine in the show conquered her enemies while wearing gloves. Following this, the watching of pornographic films allowed the man to attach strong sexual significance to gloves when he was in his late teens. The paper also noted that he had assaulted women as many as four times in order to steal their gloves. There has been little theorizing and little detail on or about the sexual appeal of gloves. The Wikipedia entry made some speculative comments:
“Apart from their appearance, some individuals prefer to use [gloves] on oneself or others as a form of sexual stimulation. The ones most commonly used for this are made of leather, latex (such as those doctors or nurses use for examination), while others prefer the household rubber glove. The appeal behind the household glove may be due to the colours they come in but also offering what the latex examination gloves cannot; household gloves are thicker, some more than others depending on what their use is. Many enjoy erotic spanking with gloves donned. It offers a different feeling and sound to the ‘spankee’, which can be a large part of the fetish”.
Despite the numerous glove fetish websites, there appears to be very little research in the area (probably because like many non-normative sexual behaviours, there are few problems that arise between consenting adults). I doubt whether glove fetishism on its own will ever generate much empirical study but as with many of the sexual fetishes I have written about, I am more than happy to be proved wrong.
Dr Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
Aggrawal A. (2009). Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices. Boca Raton: CRC Press.
Guillemin J. (1969). [The fetishism of gloves in the last Bourbons] [Article in French]. La Semaine des Hopitaux: Therapeutique, 45(52), 3411-3414.
Lopez, D. A., Godard, E. Nazi (2013). Uniform fetish and role-playing: A subculture of erotic evil. Popular Culture Review, 24(1), 69-78.
Milner, J.S., & Dopke, C.A., & Crouch, J.L. (2008). Paraphilia not otherwise specified: Psychopathology and theory. In D. R. Laws & W. O’Donohue (Eds.), Sexual deviance: Theory, Assessment, and Treatment (2nd ed., pp. 384-428). New York: Guilford.
Nation Master (2005). Glove fetishism. Located at: http://www.statemaster.com/encyclopedia/Glove-fetishism
Noguchi, M. & Kato, S. (2004). [A case of Williams syndrome who exhibited fetishism] [Article in Japanese]. Seishin Shinkeigaku Zasshi, 106(10), 1232-1241.
Scorolli, C., Ghirlanda, S., Enquist, M., Zattoni, S. & Jannini, E.A. (2007). Relative prevalence of different fetishes. International Journal of Impotence Research, 19, 432-437.
Stallybrass, P., & Jones, A. R. (2001). Fetishizing the glove in Renaissance Europe. Critical Inquiry, 28, 114-132.
Weinberg, M.S., Williams, C.J., & Calhan, C. (1995). “If the shoe fits…” Exploring male homosexual foot fetishism. Journal of Sex Research, 32, 17–27.
Wikipedia (2015). Glove fetishism. Located at: https://en.wikipedia.org/wiki/Glove_fetishism
Some time ago I came across a 2012 online article entitled ‘18 Sexual Fetishes That Sound Made Up (But They’re Not)’ on The Date Report website. Of the 18 fetishes listed, I knew about 17 of them (15 of which I have written articles on for this blog including emetophilia [sexual arousal from vomit], dendrophilia [sexual arousal from trees], pyrophilia [sexual arpusal from fire], taphephilia [sexual arousal from being buried alive], and arachnephilia [sexual arousal from spiders]). The one that I had little awareness of was ‘cross-eyed fetishism’ (although I was aware of the sexual paraphilia ‘oculophilia’ in which individuals are sexually aroused by eyes and which I also covered in a previous blog). The article contained only one sentence relating to cross-eyed fetishes which read “Not sure what the scientific name for this fetish is, but this is good news for Dannielynn Birkhead, Anna Nicole Smith’s cross-eyed offspring”. If such a fetish exists, I would name it strabismusophilia (as strabismus is the medical condition of having non-aligned eyes).
Having already written my previous blog on eye fetishes more generally, I would argue that strabismusophilia is a sub-type of oculophilia as the condition manifests itself in a desire for actual physical contact and interaction with the eye (albeit a very particular type of eye). An online article at the Page Pulp website about sexual fetishes of famous authors alleged that F. Scott Fitzgerald had a foot fetish, James Joyce had a fart fetish, Lord Byron was a sex addict, Marquis de Sade had a fetish for “anything and everything”, (the most notable being sadomasochism), and that the philosopher Rene Descartes had a cross-eye fetish.
Descartes’ sexual fetish for cross-eyed women is well documented including the work of psychiatric sexologist Richard von Krafft-Ebing. Descartes himself wrote that:
“As a child I was in love with a girl of my own age, who was slightly cross-eyed. The imprint made on my brain by the wayward eyes became so mingled with whatever else had aroused in me the feeling of love that for years afterwards, when I saw a cross-eyed woman, I was more prone to love her than any other, simply for that flaw…The impression made in my brain when I looked at her wandering eyes was joined so much to that which also occurred when the passion of love moved me, that for a long time afterward, in seeing cross-eyed women, I felt more inclined to love them than others, simply because they had that defect; and I did not know that was the reason.”
Descartes’ passion for cross-eyed women was also discussed in a 2011 paper in the Annals of the New York Academy of Sciences, (by Alex Voorhoeve, Elie During, David Jopling, Timothy Wilson, and Frances Kamm). In one of the passages by Dr. Voorhoeve, he discussed Queen Christina of Sweden asking Descartes what causes us to “love one person rather than another before we know their merit”. According to Voorhoeve:
“Descartes replied that when we experience a strong sensation, this causes the brain to crease like a piece of paper. And when the stimulus stops, the brain uncreases, but it stays ready to be creased again in the same way. And when a similar stimulus is presented, then we get the same response, because the brain is ready to crease again. And what did he mean by all this? Well, he gave an example. He said that all his life he had had a fetish for cross-eyed women. Whenever he came across a cross-eyed woman, desire would enflame him. And he figured out…after introspection, that this was because his brain had been strongly creased by his first childhood love, who was cross-eyed”.
This classical conditioning type explanation was also alluded to in a 2011 article on the Psychology Today website by Dr. Aaron Ben-Zeév that examined ‘Why Did Descartes Love Cross-Eyed Women?’ Dr. Ben-Zeév noted:
“It would appear that when Descartes fell in love with the young girl, he loved her whole Gestalt, which included other characteristics, but her crossed eyes were the most unique. This feature of the girl distinguished her from most other girls. It is as if he subconsciously thought that every woman who shared that distinctive feature would have the other positive characteristics of the girl with whom he had originally fallen in love and would therefore generate the same profound love. This attitude makes him perceive these women as beautiful…However, the fact that the girl he fell in love had the distinctive feature of crossed eyes did not mean that her other characteristics would be shared by other women who have the same feature. In fact, however, this mistaken association set off a feeling of love when he encountered this characteristic in other women…It is a kind of Pavlovian response which makes us more likely to love this person”.
It appears there are modern day adherents to cross-eyed fetishism as I found these extracts in online forums discussing the fetish:
- Extract 1: “I get insanely turned on when I see a girl crosses her eyes. I go on video and image sites to see girls crossing their eyes. I have requested custom videos of girls crossing their eyes. I am not sure how to break this fetish. It is something that is hard for me to talk about and I recently revealed it to my girlfriend in a text. I have asked her to cross her eyes for me but she cannot do it. In fact my last two girlfriends have not been able to cross their eyes. I feel like if maybe we could play out that fetish in my personal life it would deter me from looking online at stuff. I am not sure what to do”
- Extract 2: “I am attracted to people that have lazy eyes. The more lazy their eye, the more attractive it is to me. It’s a huge turn-on, especially eyes that turn outward (e.g., exotropia)”
- Extract 3: “Them cross-eyed girls drive me wild! I’m a lazy eye man myself. I like when one gets a lil’ googly after they’ve had a few drinks”
Although there is no academic research on cross-eye fetishism, I did come across two other types of fetishistic behavior that overlaps with being cross-eyed. The first is in relation to balloon fetishism (i.e., individuals that get sexually aroused from inflating, deflating and/or popping balloons). I came across online sex videos that were tagged ‘cross-eyed balloon inflation’ comprising women blowing up big balloons where they were also cross-eyed (and to which male ‘looners’ found this both erotic and arousing. After watching one of these idiosyncratic videos, one looner commented: “I for one really enjoyed this [cross-eyed woman inflating a balloon] – makes it looks like she’s really concentrated on the inflation, which I like to see. And variety is nice; I, for one, get tired of clips that are too alike”. Perhaps more worryingly is the association of being cross-eyed with sexually sadistic acts of women being strangled on film on hard-core BDSM videos. As the blurb on one sex video available online noted: “There are women that are strangled, and sometimes become cross-eyed. It’s the stupid impression somehow, you will not ever afford to worry about such a thing is the person being strangled. Your beauty is one of [being] cross-eyed”.
I also wonder whether cross-eyed fetishism is a sub-type of teratophilia – typically defined as being sexually aroused by ugly people? According to Dr. Anil Aggrawal’s book Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices, teratophilia is defined as those people who derive sexual pleasure and arousal from “deformed or monstrous people”. The online Urban Dictionary defines it as “the ability to see beauty in the unusual [and] clinically described as a sexual preference for deformed people”. Being cross-eyed could arguably fit these definitions (particularly the one from the Urban Dictionary of seeing beauty in the unusual).
From my own research, I have come to the conclusion that cross-eyed fetishism (that I have termed ‘strabismusophilia’) probably exists but is very rare with an incredibly low prevalence rate among the general population. It may be a sub-type of both oculophilia and teratophilia but further research is needed to confirm such speculations.
Aggrawal A. (2009). Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices. Boca Raton: CRC Press.
Ben-Zeév, A. (2011). Why did Descartes love cross-eyed women? The lure of imperfection, Psychology Today, November 29. Located at: http://www.psychologytoday.com/blog/in-the-name-love/201111/why-did-descartes-love-cross-eyed-women-the-lure-imperfection
Descartes, R. (1978). His Moral Philosophy and Psychology (translated by John J. Blom). New York: New York University Press.
Divine Caroline (2012). 18 Sexual Fetishes That Sound Made Up (But They’re Not). The Date Report, September 20. Located at: http://www.thedatereport.com/dating/sex/sexual-fetishes-emetophilia-tree-sex/
Love, B. (2001). Encyclopedia of Unusual Sex Practices. London: Greenwich Editions.
Love, B. (2005). Cat-fighting, eye-licking, head-sitting and statue-screwing. In R. Kick (Ed.), Everything You Know About Sex is Wrong (pp.122-129). New York: The Disinformation Company.
Page Pulp (2014). Sexual fetishes of famous authors. Located at: http://www.pagepulp.com/2091/sexual-fetishes-of-famous-authors/
Voorhoeve, A., During, E., Jopling, D., Wilson, T., & Kamm, F. (2011). Who am I? Beyond “I think, therefore I am”. Annals of the New York Academy of Sciences, 1234(1), 134-148.
Wikipedia (2014). Oculophilia. Located at: http://en.wikipedia.org/wiki/Oculophilia
“I’m a guy and I LOVE being walked on by women wearing high heels. It doesn’t hurt. Is this normal to have women step on my guy parts with high heels?” (Question posted on a Yahoo! website).
In a previous blog I briefly looked at ‘trampling fetishism’. According to a relatively new Wikipedia entry on the behaviour:
“Trampling refers to the sexual activity that involves being trampled underfoot by another person or persons. Trampling is common enough to support a sub-genre of trampling pornography. Because trampling can be used to produce pain, the trampling fetish for some adherents is closely linked to sadomasochistic fetishism. A similar fetish is to imagine themselves as being tiny under another’s feet, or being normal size, but being trampled by a giant person. This is known as ‘giant/giantess fetishism’ or macrophilia. It is not the same as trampling. The most common form of trampling is done by a male or female walking on a male or female submissive and is usually done barefooted, in socks, nylons, or shoes. The trampler will predominantly walk, jump and stomp on the person’s back, chest, stomach, genitalia, face and in some rare instances, the neck”.
If you type ‘trampling fetish’ into Google, lots of YouTube video clips appear instantly. Video clips of trampling have been present on the internet since 1997 courtesy of an number of infamous American tramples such as ‘Daddo’ ‘Kingfish’ and ‘LAF’. If you’re not into the visual side, you can read various forms of trampling fan fiction such as the stories at the Trample and Crushing website.
Since writing my previous blog on this topic, I filmed an interview about a trampling fetishist as part of the television program Forbidden (on which I was the resident psychologist). The television program that I participated in followed the story of a man called Frank O’Brien. Frank recalls his fetish developing during early to mid- adolescence. As a 15-year old teenager, he would trick the girls he knew into stepping on him by inventing games that resulted in him being trampled upon. As the show’s production notes reported:
“[Frank would] invent games to race girls to the door of his cubby house and have them wrestle or sit on him in the process. In the backyard pool he’d encourage them to step on him underwater. Ever since he can remember Frank has wanted to get under a girl’s foot…You could say Frank gets a ‘kick’ out of it. And among friends Frank is known simply as ‘Step on Me.’ For Frank, there’s nothing finer than having a woman walk all over him”.
By his early thirties Frank’s trampling fetish began to take up more and more of his time. In his social life he started attending as many sadomasochistic shows that he could and he longed and desired dominant mistresses that would help cater for his trampling fetish. The back-story I received about Frank noted that:
“The mistresses he saw early in life largely turned Frank away from the idea of trampling. They were more prostitutes than professional mistresses with an idea of what he really wanted. Back in those days there was no training for mistresses in trampling and this really has only taken off in Australia since the early 2000s. Now there are mistresses who train specifically in trampling”.
According to Frank, Melbourne is the centre of Australia’s BDSM culture and he introduced the Forbidden film crew to the niche trampling community that exists there. Frank’s favourite club is ‘Provocation’ that hosts a monthly fetish social event.
“But his idea of getting down on the dance floor is a little different to most. When Frank gets down, he literally gets down. He has a special mat that he lies on to make the experience slightly more bearable but comfort is not exactly what Frank is looking for. He’ll bring with him a platform that he’ll set up beside his mat; written across it are the words ‘step up here – girls only’. And that’s exactly what Frank wants. He’ll lie there for hours in the club, enjoying the feeling of women trampling him. Some wear stilettos, some are in platform shoes and others go barefooted – he doesn’t discriminate about what kind of footwear is permitted, but generally sharper and more pointy shoes offer greater satisfaction for [him]”.
Frank describes himself naturally submissive and he now has weekly trampling sessions with ‘Mistress Spanklet’ who is Frank’s long-term friend and a Dom-sub ‘play partner’. Frank describes these weekly sessions as his “drug fix” and something he “couldn’t live without”. Despite having some of his bowel removed (and it being dangerous for him for someone to trample on his stomach), he cannot stop it. He now tries to avoid ‘tummy trampling’ but notes that:
“Trampling can be on any part of the body, including the more sensitive regions of the face, throat and genitalia. [He] enjoys cock and ball trampling on a weekly basis with Spanklet. His face, arms and legs are also prime trampling ground in private and in public”.
In fact, Frank claims that he was responsible for the first ever penis trampling photograph on the internet. In 1999, Frank claimed he took the full weight of a woman in sharp red stilettos twisting as hard as she could on his penis. Frank claims the photograph (taken by the woman’s sexual partner) kick-started “the worldwide cock trampling trend”.
There appears to be little academic research on the topic but anecdotal evidence suggests there is (unsurprisingly) an overlap between trampling fetishes and foot fetishes (podophilia) – on which there is quote a lot of academic research given it appears to be the most prevalent type of fetishism. Obviously Frank’s case is extreme and is heavily interwoven into his life. While there appear to be addictive elements to his behaviour, I don’t believe that Frank’s trampling fetish is an addiction. Bizarre and extreme – yes. Addictive – no. But I’m happy to be proved wrong.
Semple, K. (2009). Bartender, make it a stiletto. New York Times, June 10. Located at:
Sexy Tofu (2012). National Fetish Day: Interview with a trampler. January 20. Located at: http://sexytofu.com/tag/trampling/
Wikipedia (2012). Talk: Crush fetish. Located at: http://en.wikipedia.org/wiki/Talk%3ACrush_fetish
Wikipedia (2012). Trampling. Located at: http://en.wikipedia.org/wiki/Trampling
One Saturday night while my family was watching Strictly Come Dancing, I found myself idly Googling looking for inspiration for a new blog. One of the pages I found myself on was Kinkopedia’s ‘Kink of the Week’ website. This particular page made reference to ten “paraphilias you may never heard of”. The list (in alphabetical order and the website’s definition) included bromidrophilia (sexual attraction to body odours and smells), genuphilia (sexual attraction to knees), mechanophilia (sexual attraction to cars), mythophilia (sexual attraction to myths, stories, or gossip), nasophilia (sexual attraction to noses), onomatophilia (sexual attraction to words, or a certain word), rupophilia (sexual attraction to dirt), sitophilia (sexual attraction to food), spectrophilia (sexual attraction to ghosts) and vorarephilia (sexual attraction to eating or be eaten by another).
Regular readers of my blog won’t be surprised to know that I was aware of almost all the paraphilias on the list (in fact I’ve written blogs on most of these). However, the one that jumped out at me (no pun intended) was genuphilia. Given the fact that (i) there is absolutely no scientific research on genuphilia, and (ii) genuphilia does not make an appearance in either Dr. Brenda Love’s Encyclopedia of Unusual Sex Practices or Dr. Anil Aggrawal’s Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices suggests one of two things – either that this particular paraphilia does not really exist, or that it is a relatively newly realized fetish. It’s also another paraphilia where the name appears to have been derived as the opposite of a known phobia (i.e., genuphobia – an irrational fear of knees).
In researching this article, I have to admit that I almost gave up on trying to put a blog together given the lack of material (academic and anecdotal). I read an online article about sexual paraphilias in the new (fifth edition) of the American Psychiatric Association’s Diagnostic and Statistical Manual of Mental Disorders that referred to genuphilia being related to gender but then quickly realized the article was a funny April Fool’s Day spoof (still worth a read though! See ‘Further reading’ below for a link to the article). Over at the Psyche Time-Lapse website, genuphilia made an appearance in their regular ‘Word Of The Day’ column. The writer of the short article noted:
“Getting on your knees is usually a prelude to some sexy fellatio initiation or submissive roleplay. But sexiness isn’t always just coded into the act of falling to your knees; it can be on the knees themselves Genuphilia refers to a special, sexual attraction for knees: knock-kneed, knobby knees, replaced knees, any one of the jumbly joints that allows our legs to move efficiently and helps support body weight. The area right behind the knee can be a sensitive, often-ignored erogenous zone, and light, tantalizing strokes on and around them with your fingers can bring shivers to a partner’s body. And with fall approaching, showing off your knees with a variety of knee socks, boots, and fall-length coats has never been easier!”
As a last resort I went online searching on various forums and discussion groups and only located a handful of self-admitted accounts of people claiming to have a knee fetish:
Extract 1: “I think I must have had something like this for as long as I can remember. When I was aged 12 [years old] I was nearly always in shorts and there was a near neighbour who was a girl of about the same age who had a mix of boys and girls as friends and she liked us to show our legs as she thought it was cute that boys were in shorts and that we boys showed more leg than the girls. As I got older I always thought that boys in school shorts looked cute and was jealous that their uniforms allowed shorts while the school I was at would not allow shorts. I was attracted to my ex-boyfriend when I moved to another school and saw a guy in shorts which showed off his long sexy smooth legs. As he and I saw each other out of school, he encouraged me to shave my legs so that we could rub our bare legs together. I noticed in particular his knees were turning me on and we took it in turns to feel each other’s legs and I concentrated on rubbing his knees with mine. I love to show off my knees as much as possible and when I see both guys and girls showing theirs, I feel very aroused. There is nothing so good as a pair of sexy knees”
Extract 3: “Hairless Inside Knees on gay men are amazing! That we are agreed that is why you are here at the internet’s premier Hairless Inside Knee Gay Fetish Website! Don’t get us wrong we love hairy legs on our gay men. But there is something about the inside of the knee that when it’s hairless sends our pulses racing. Here at THIKFG you’ll find sexual tips to satisfy your hairless inside knee gay partner as well as fantasies and the best photos and videos of the best hairless inside knees around. So sit back and enjoy!”
Extract 4: “I haven’t explained what my happy page is about yet. Knee Fetishes!…I know you guys are thinking. THIS IS WEIRD! But [you] know what? It is weird. It’s the next big thing. Haven’t you heard? Pretty soon everyone will be having knee, elbow and ankle fetishes…So I would just like to take this moment to tell all you people, look around. There are many knees. Some are ugly, some are beautiful, some are hairy, some are lumpy, some are squishy. Just enjoy yourself. Stop and look at the knees”
Presuming these extracts are genuine (and I have no reason to suspect they’re not), a few tentative conclusions can be drawn (even from such a few extracts). Firstly, based on these accounts, knee fetishes (and genuphilia paraphilias) genuinely exist. (I would also argue that the existence of dedicated websites such as The Knee Pit Gallery also suggest there is an audience and niche market for sexualized knee enthusiasts). Secondly, it appears that both men and women may have this fetish/paraphilia. Thirdly, it appears that genuphilia may occur within different sexual orientations (i.e., heterosexual and homosexual). Fourthly, it appears that genuphilia may overlap with other more established sexual paraphilias (such as hand, leg and foot fetishes [podophilia]). Finally, it would appear that childhood experiences may be critical in explaining the etiology of gunuphilia. The most detailed extract appears to suggest that the sexual liking for knees may be explained by conditioning processes (i.e., classical conditioning). I seriously doubt we’ll see academic research on genuphilia any time soon but that doesn’t mean it’s not a genuine sexual fetish/paraphilia.
American Psychiatric Association (2013) Diagnostic and Statistical Manual of Mental Disorders (Fifth Edition). Washington, D.C.: American Psychiatric Association.
Love, B. (2001). Encyclopedia of Unusual Sex Practices. London: Greenwich Editions.
Molay, J. (2011). Crossdreamers, April 1. Located at: http://www.crossdreamers.com/2011/04/paraphiliphilia-makes-it-into-dsm-5.html
Back in the early 2000s I remember watching Plaster Caster, a documentary film that looked at the life of artist and groupie, Cynthia Plaster Caster (i.e., Cynthia Albritton). Cynthia is in/famous for her plaster casting of rock star penises such as Jimi Hendrix and Noel Redding (both in the Jimi Hendrix Experience), Eric Burdon (The Animals), Wayne Kramer (MC-5), Jello Biafra (The Dead Kennedys), and Pete Shelley (Buzzcocks), She began her career in erotic plaster casting in 1968 but now includes women as her artistic clients (and typically makes plaster casts of their breasts). Her plaster casting skills have also been immortalized in song by both Kiss (‘Plaster Caster’) and Jim Croce (‘Five Short Minutes’). As her Wikipedia entry points out:
“In college, when her art teacher gave the class an assignment to ‘plaster cast something solid that could retain its shape’, her idea to use the assignment as a lure to entice rock stars to have sex with her became a hit, even before she made a cast of anyone’s genitalia. Finding a dental mould making substance called alginate to be sufficient, she found her first client in Jimi Hendrix, the first of many to submit to the idea. Meeting Frank Zappa, who found the concept of ‘casting’ both humorous and creative as an art form, Albritton found in him something of a patron”.
However, sexual plaster casting does not begin and end with Cynthia Plaster Caster. In a previous blog, I briefly mentioned the practice of mummification within a sadomasochistic context. According to Dr. Aggrawal’s 2009 book Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices, mummification is:
“An extreme form of bondage in which the person is wrapped from head to toe, much like a mummy, completely immobilizing him. Materials used may be clingfilm, cloth, bandages, rubber strips, duct tape, plaster bandages, bodybags, or straitjackets. The immobilized person may then be left bound in a state of effective sensory deprivation for a period of time or sensually stimulated in his state of bondage – before being released from his wrappings”.
One type of restrictive mummification practice not mentioned by Dr. Aggrawal is that of plaster cast fetishism. Although there is little academic research on the topic, a quick Google search throws up many dedicated online sites and hundreds of video clips for sale and/or sharing. For instance, I came across the Casted Angel website (that claims to be the oldest ‘cast and bandage site’), the Cast Fetish website, the Cast Paradise website, and the Fantacast website (please be warned that if you click on any of the links, all of these sites are sexually explicit)
The Wikipedia entry on mummification reports that such activity is typically used to enhance the feelings of total bodily helplessness (which would be totally fulfilled by those engaging in plaster cast fetishism), and is incorporated with sensation play (i.e., a group of erotic activities that facilitate particular physical sensations upon a sexual partner). As a 2010 article on ‘The Erotic Secrets of the Mummy’ notes:
“A variant of this extreme and spectacular form of bondage is mummification made with plaster…Anyone who has taken an arm or leg immobilized by a cast can imagine how restrictive it is to use this material for bondage. Obviously there are safety precautions which must be taken: you must cover the body of the person to be bound with a protective layer (e.g. plastic) so the plaster does not come into direct contact with skin, and make sure to have safety scissors around for easy removal of the bindings. It is also important to note that mummification increases body temperature and therefore sweating, so you must make sure to hydrate the person being bound. An example of complete plaster mummification can be seen in a nonsexual context, in the comedy After Hours by Martin Scorsese”.
As well as being a form of extreme mummification, plaster cast fetishism is also a sub-variant of ‘cast fetishism’ that according to the Encyclopedia Dramatica comprises erotic “concentration on orthopedic casts (plaster, polymer, bandage, etc.) It is usually related to the fetishes of feet, stockings, shoes and amputees”. Cast fetishists derive sexual pleasure and arousal from people (typically the opposite sex) wearing casts on their limbs (but may also be additionally aroused by people using crutches or who have a limp). I’ve come across dozens of people who have posted in online forums and claiming they have cast fetishes and/or fixations. Here are just a few:
- Extract 1: “It is no bad thing to have a cast fetish when you have an ongoing foot injury. This morning I got [a plaster cast] for my left leg as my foot is giving trouble. Wanting to keep my foot up when riding in my friend’s car I put the window down and rested my cast on the top of the door. The wind blowing across my bare casted toes as we drove down the street was just the ultimate turn-on!”
- Extract 2: “Since I was a child I had a strong fetish for casts and bandages. When I was 6 or 7 years old I saw a girl in at the local hospital, with a freshly applied plaster [cast] in her right leg, and how she cleaned her toes with a damp cloth. That’s still one of the memories that arouses me. Two years ago, I had a girlfriend, who came to know about my fetish, it was kinda difficult for me to say, but she liked the idea and I put her in a homemade [plaster cast], then I painted her toenails and put a toe-ring. It was a shame that it was one night only and the plaster didn’t dry at all, but it was so good to stay with her and kiss her toes wiggling out of her cast. It was one of the most pleasant nights that I’ve had”.
- Extract 3: “I have been in love with casts since about 13 yrs old. I have had the chance to [wear a] dual hip [cast] and several short and long term casts but want to wear possibly a full body one day if I find the right cast partner”.
- Extract 4: “I’ve had an interest seeing girls in casts for quite some time now. I think it started when I was a little kid and broke my leg. Probably since then I have always wanted to be in a cast, but didn’t want to hurt myself! I just recently discovered the ease and community around the world of recreational casting. I have a short leg cast and it’s an amazing feeling!”
- Extract 5: “I have always had a fascination for seeing people in a cast, and in particular girls in long leg casts. It may have something to do with the restricted movement I don’t know. I am not interested in the associated, implied pain aspect but more the caring aspect. I always thought that this was an idea peculiar to me but, I was recently inspired to search the net and found a whole community subscribing to the cast fetish idea with many images…I have never fractured a limb so I have never had a cast but, I have made a couple of attempts at self-casting”
- Extract 6: “I love being in a cast. For years I have studied the casting processes in both plaster and fiberglass. I have honed these skills to the point [that] nobody, [not] even an orthopedic assistant can tell it was not applied professionally”
- Extract 7: “I have always wanted to have a cast on my leg and or arm. I have tried hitting my hand on the ground but I still have not fractured it…I would even pay someone to break both my arm and leg”
One of the most detailed I have come across is this one:
“I have a strong sexual attraction to, and erotic fascination with, the sight of the female leg wearing an orthopaedic cast, particularly along its full extent, from toes to hip. Now in my mid-forties, I have been aware of this ‘interest’ since my early teens, which might explain my particular attraction to plaster casts, as were the norm at such a time, which somehow seem heavier and more of a physical entity than contemporary casts. For many years, I assumed this peculiar attraction to be mine alone, and looked forward to those rare occasions when I might see a woman with a leg in plaster in public or otherwise find a picture in a newspaper or magazine, which I would collect. However, since the advent of the internet, I have become aware that a number of like-minded souls exist all over the world, that the ‘cast fetish’ is out there in the world of cyberspace, is shared and enjoyed by people and is practised recreationally in the real, everyday world by those who have the inclination and means to do so”.
“As the online aspect of this fetish has developed over recent years, I now find I am able to better satisfy my visual needs through the large number of available images, of both medically and recreationally-worn leg casts. I have obsessively built a large collection of pictures of women wearing leg casts, and frequently enjoy these. Sometimes I feel a certain frustration that my need to satisfy the desire to find and see more images consumes more time than I have available to ‘waste’, but this is not something over which I have full control – it is a compulsion and needs to be fulfilled in this way, in the manner of such a condition, even if it never seems possible to have quite enough of such images, there is always the thrill of the anticipation of finding a new, ‘perfect’ picture of a cast and its wearer. I have always assumed that my obsession is based on the aesthetics of the leg cast, being related as it is to my general attraction to women’s legs, feet, toes, boots, etc. The leg cast is very much an ‘object of desire’ in its appearance and in the manner it objectifies the leg inside, I enjoy the way a cast looks and find this arousing”.
“However, I wonder whether my ‘interest’ may have other underlying, hidden causes and inspirations, and exactly what might have triggered this fetish? I wonder this because although I have never had occasion to wear a cast myself (and thus experienced the physical restrictions imposed by one), and neither has anyone with whom I might spend regular, extended periods of time, such as a family member or close friend, I have often imagined that female friends might have to have a leg in plaster that I might be around them, or that I might meet and form a relationship with a woman in such a situation (not that I have any desire to see anyone come to harm, suffer an injury, etc, but I would love to see the effect of such – the wearing of a cast – if it ever occurred). I have a very strong desire to be in the presence of a leg cast as it is being worn, that I might interact with it and the wearer, that I might experience the sexuality of such, and it is something about which I have frequent sexual fantasies, being the most arousing situation I am able to imagine”.
In a short 2006 article on ‘Women with Plaster Casts’ at the online Trendhunter website, Hernando Gomez Salinas wrote about the Cast Fetish website and then used the writings of Sigmund Freud to provide some theoretical insight into the fetish:
“According to Freud, fetishism is considered a paraphilia or sexual deviation as a consequence of an infantile trauma with the fear of castration. When a kid discovers the absence of penis in his mother, he looks away from her terrified, and the first object he stares at after the trauma turns into his fetish object. So, according to Freud, it is possible that the fans of [the Cast Fetish webpage] saw their fathers or a relative with a plaster cast”
I am not a fan of Freud’s theorizing, and I personally believe that the origin of such fetishes is most likely behavioural conditioning (classical and/or operant). However, given the complete lack of empirical research, this was the only article I came across that featured anything vaguely academic in relation to the fetishizing of plaster casts. It would appear from both anecdotal evidence that plaster cast mummification (particularly within a BDSM context) comprises a significant minority interest and is probably nowhere near as rare as some other sexual behaviours that I have covered in my previous blogs.
Forbidden Sexuality (2004). Mummification bondage. Located at: http://www.forbiddensexuality.com/mummification_bondage.htm
Salinas, H.G. (2006). Women with plaster casts. Trend Hunter, November 29. Located at: http://www.trendhunter.com/trends/weird-fetishism-women-with-plaster-casts
Wikipedia (2013). Sensation play (BDSM). Located at: http://en.wikipedia.org/wiki/Sensation_play_(BDSM)
Wikipedia (2013). Total enclosure fetishism. Located at: http://en.wikipedia.org/wiki/Total_enclosure_fetishism
Wikipedia (2013). Mummification (BDSM). Located at: http://en.wikipedia.org/wiki/Mummification_(BDSM)
In a previous blog on sthenolagnia (i.e., sexual pleasure and arousal from ‘muscle worship’), I briefly mentioned the overlap with erotic wrestling. In fact, in Brenda Love’s Encyclopedia of Unusual Sex Practices, she specifically refers to sthenolagnia in her entry on ‘wrestling’ for erotic purposes. If you type ‘wrestling fetish’ into Google the first dozen or more pages displays hundreds of dedicated websites that feature pornographic video clips of erotic wrestling. These include websites such as Erotic Vixen’s Wrestling, Wrestling Fetish Club, and Academy Wrestling, as well as a dedicated Facebook site Erotic Wrestling (please be warned that clicking on any of these links will take you to sites featuring explicit sexual content). The Fetish House website is one of many websites that advertises erotic female wrestling services to potential paying customers (presumably male but from what I saw they are happy for paying female customers also). The website says:
“We have left a room fairly sparsely equipped specifically for wrestling purposes. In order to minimise injury we have padded gymnastic mats on which to roll around. Your wrestling partner may be dressed in lingerie or leotards. For your safety and also for the preservation of the mats we do not wear high heeled boots or shoes during wrestling sessions. You wouldn’t want to have an eye gouged out by accident just because you liked the look of your savage Dominatrix in stilettos! You can opt to wrestle on a bed if you prefer for very light sessions, but extra care will need to be taken to not fall from the bed or cause damage to any item in the room. Wrestling sessions are strictly by appointment only. They are extremely physical and therefore have a higher price. Your Mistress, more often than not, will have to completely re-do her hair and makeup after a wrestling session which, of course, takes extra time. Remember that, even though your Mistress may be extremely strong for a female, you are to always allow Her to win – even though you believe at times you may be able to overpower Her. These are the rules of wrestling! The only time it would be acceptable to win during a wrestling bout with a female from Fetish House is when she is a submissive and has consented to this activity before the commencement of the session”
There are clearly overlaps with sexual masochism and there are female domination websites that also cater for those who have erotic wrestling fantasies and fetishes (such as the Get Your Ass In The Ring website). In addition, there is plenty of erotic wrestling fan fiction such as that housed at the Literotica website, as well as various books such as Nikki Novak’s Bring It, Bitch: The Secret Life of a Catfighter Exposed and DVDs such as Women’s Erotic Wrestling: Hardcore Booty Battle and Extreme Chick Fights – Barely Legal. It’s also worth mentioning that in addition to the hundreds of websites catering for heterosexual wrestling fetishes, there are a fair few out there for gay men too (such as the Fight Lads and Bonesutra websites – again be warned that these are sexually explicit should you click on the hyperlinks).
Finding something more academically based has proved much harder to come by, and even finding online self-confessions were hard to come by, but I came across these two:
Extract 1: “I can’t exactly remember where in my life it stemmed from. But I am turned on by women defeating men in wrestling. And this is a fetish I’m very immersed in. I’m still trying real hard to find a girl to do this with me, but I haven’t had any luck yet. I had some girlfriends in the past, but they preferred not to play it out with me. I guess my ultimate fantasy is being trapped in a girl’s head scissor while she’s wearing a leotard. I think the head scissor thrills me the most because in a sense its a very erotic and humiliating hold. And no – don’t tell me to go see a dom[anatrix] because that’s not my thing. Also I can’t meet up with a women session wrestler, because I have no money at the moment”
Extract 2: “I have a wrestling fetish, Like as in erotic wrestling I can’t seem to find any other women into this? Am I weird? Are there any other women out there into putting a man in between their thigh’s and making him do what they want and vise versa?”
In my previous blog on sthenolagnia and muscle worshippers, I noted that such individuals can derive sexual arousal from simply touching those with highly visible muscles (often referred to as the ‘dominator’ – and typically a fitness instructor, bodybuilder, wrestler, etc.). The various tactile activities that can facilitate sexual pleasure include rubbing, massaging, kissing, licking, and/or other more diverse activities including lifting, carrying, and (in the context of this blog) engaging in wrestling moves. The first academic paper that I located that even mentioned erotic wrestling fetishes was a 1984 paper by Dr. Joseph Slade in the Journal of Communication. Slade examined the history of violence in hard-core pornographic film. The reference was only a passing reference about film content, and noted:
“Men ‘punish’ a female for teasing or flirting, for masturbating, or for copulating with another man or woman. Women may spank other women (a bow to the women-wrestling fetish) or humiliate men, taunting their impotence or ordering them to perform acts of submission”.
Dr. Joseph Cautela published a paper in a 1986 issue of the Journal of Behavior Therapy and Experimental Psychiatry that presented a behavioural analysis of a fetish via an interview transcript of a therapy session with a 31-yr-old male who became aroused when he thought about boys’ feet. Obviously the man being treated was primarily a podophile (foot fetishist) with paedophile interests. However, the interview transcript makes clear that the man had masturbatory fantasies about wrestling with boys. However, Dr. Cautela simply pointed out that the pairing of sexual arousal via masturbation while thinking about wrestling with boys only strengthened the associative link and strengthened the persistence of the fetish.
In my previous blog on muscle worshippers, I made reference to a book by H.A. Carson called A Roaring Girl: An Interview with the Thinking Man’s Hooker. Part of that book focused on the ‘muscle girl’ phenomenon, and the interviewee was asked by Carson whether many of her clients fantasize about female bodybuilders. She replied also by making reference to erotic wrestling. More specifically she noted that:
“Female bodybuilders call their groupies schmoos, and a lot of schmoos pay…Most of [them] were into wrestling – you know: the Chyna Syndrome, i.e., the fantasy of being bodyslammed by a muscular woman. But a lot of them are into body and muscle worship”.
In 2008, Dr. Niall Richardson published a paper in the Journal of Gender Studies with a punning title I would have been proud of (i.e., ‘Flex-rated! Female bodybuilding: feminist resistance or erotic spectacle?’). Richardson noted:
“One of the fastest growing forms of erotic representation is the newly-christened form of sexual fetishism termed ‘muscle-worship’ – a form of sexual fetishism which has only recently reached public attention through the new-found availability of videos/DVDs and, most significantly, the Internet…[Various sites sell] videos and DVDs of flexing or wrestling ‘Amazons’, ‘Valkyries’ or ‘Muscle Goddesses’…Like all forms of fetishism, muscle-worship is about the adoration of the fetish object itself rather than copulation. As Krafft-Ebing described, for the fetishist, ‘the fetish itself (rather than the person associated with it) becomes the exclusive object of sexual desire’ and therefore ‘instead of coitus, strange manipulations of the fetish’ are the sexual goal (Krafft-Ebing quoted in Steele 1996, p. 11). For muscle-worshippers, oiling up and massaging muscles, watching a bodybuilder flexing (especially seeing the muscle bulge and swell) and displaying feats of strength is not necessarily a precursor to copulation. Instead, the activity of muscle-worship is, for muscle-worshippers, the satisfying sexual act”.
This extract implies there is some crossover between muscle worship and wrestling fetishes (and appears to have good face validity). However, from all the reading that I have done there appears to be almost no psychological overlap between wrestling fetishes and mud wrestling as the latter is rooted far more in ‘wet and messy’ fetishism and salirophilia as apposed to muscle worship and sthenolagnia, although in the absence of empirical data I might be completely wrong. However, as with many paraphiliac and fetishistic behaviours I have examined, we know nothing about the prevalence or etiology of the behaviour.
Carson, H.A. (2010). A Roaring Girl: An interview with the Thinking Man’s Hooker. Bloomington, IN: Author House.
Cautela, J.R. (1986). Behavioral analysis of a fetish: First interview. Journal of Behavior Therapy and Experimental Psychiatry, 17, 161-165.
Love, B. (2001). Encyclopedia of Unusual Sex Practices. London: Greenwich Editions.
Novak, N. (2010). Bring It, Bitch: The Secret Life of a Catfighter Exposed and New Tradition Books.
Richardson, N. (2008): Flex-rated! Female bodybuilding: feminist resistance or erotic spectacle? Journal of Gender Studies, 17, 289-301
Sex and the University (2008). Sthenolagnia: Muscle fetishism. Located at: http://sexandtheuniversity.wordpress.com/2008/05/28/sthenolagnia-muscle-fetishism/
Joseph W. Slade (1984). Violence in the Hard-core Pornographic Film: A Historical Survey. Journal of Communication, 34, 148-163.
Steele, V. (1996). Fetish: Fashion, Sex and Power. Oxford: Oxford University Press.
Wikipedia (2012). Muscle worship. Located at: http://en.wikipedia.org/wiki/Muscle_worship
“Nothing has been invented yet that will do a better job than high heels at making a good pair of legs look great, or great ones look fabulous” (Stuart Weitzman, shoe designer).
“It is hard not to be sexy in a pair of high heels” (Tom Ford, Gucci designer and film director)
According to Dr. Russell Belk in a 2003 article (‘Shoes and Self’) in Advances In Consumer Research, individuals in the USA “buy approximately a billion pairs of footwear a year and 80 percent of these are estimated to be purchased for purposes of sexual attraction”. Belk’s figures come from Dr. William Rossi who has been writing scientific papers on shoes for decades. I have no idea whether these figures are (or were) accurate, but there is little doubt that when it comes to sexual fetishism, shoes – and particularly high heel shoes – are one of the most common types of object that people develop fetishes for.
Individuals with a shoe fetish derive sexual arousal from shoes and footwear as (according to the Wikipedia entry) “a matter of sexual preference, psychosexual disorder, and an alternative or complement to a relationship with a partner”. As I noted in my previous blog on foot fetishism (i.e., podophilia), shoe fetishism is also referred to as retifism (named after French novelist Nicolas-Edme Rétif). The Wikipedia entry on shoe fetishism also notes that:
Individuals with shoe fetishism can be erotically interested in either men’s or women’s shoes. Although shoes may appear to carry sexual connotations in mainstream culture (for example, women’s shoes are commonly sold as being ‘sexy’) this opinion refers to an ethnographic or cultural context, and is likely not intended to be taken literally. Another fetishism, which sometimes is seen as related to shoe fetishism, is boot fetishism”.
In a previous blog on sexual fetishism more generally, I wrote about a study led by Dr G. Scorolli on the relative prevalence of different fetishes using online fetish forum data. It was estimated (very conservatively in the authors’ opinion), that their sample size comprised at least 5000 fetishists (but was likely to be a lot more). Their results showed that there were 44,722 members of online fetish forums, among those people preferring objects related to body parts, footwear (shoes, boots, etc.) was the second most preferred (26,739 online fetish forum members; 32% of all ‘objects related to body parts) just behind objects wore on the legs and/or buttocks (33%).
As the opening quotes highlight, high heeled footwear is often associated with sexiness. Those that find allure of high heels sexually arousing are said to have altocalciphilia (a sub-type of shoe fetishism). The online medical website Right Diagnosis says that the defining features of altocalciphilia are (i) a sexual interest in high heels, (ii) an abnormal amount of time spent thinking about high heels, (iii) recurring intense sexual fantasies involving high heels, (iv) recurring intense sexual urges involving high heels, and/or (v) a sexual preference for high heels. I am not aware of any empirical research specifically into altocalciphilia but in researching this article, I did come across an interesting 2006 Master’s thesis by Ash Sancaktar who provided an analysis of shoes within the context of social history of fashion (including a chapter on shoe fetishism). In relation to high heel shoes, Sancaktar wrote that:
“There is no solid evidence that definite heels existed anywhere before 1500. According to legend, early 1500s the high heel may have been invented by Leonardo da Vinci (1452-1519). There are earlier records of high heel shoes that served a practical function such as heeled boots horse riders wore to grip their stirrups better. However, 1533 was the year that gave birth to the high heel that served no purpose other than beauty and vanity. Catherine de Medici, when she got married to the Duke of Orleans, wore shoes with two-inch heels because she was sensitive about her lack of height…The development of a proper heel with an arched sole was the dominant feature of shoes in the seventeenth century. Elevated shoes had been known from early Hellenic times however this phase of fashion was the first time shoes were associated with the female sex. It completely altered the posture of the wearer, encouraging both men and women to carry themselves in a way which set off the flowing lines and affected manner of the Baroque period…Practicality has little to do with female high heels. They have always been essentially about allure – as they are today”.
Sancaktar also notes the association between high heeled shoes and sadomasochism by making reference to the (semi-autobiographical) book Venus in Furs by Baron Leopold Von Sacher-Masoch (from whom the term ‘masochism’ originated). Sancaktar reported that Sacher-Masoch] wrote about his experiences with his mistress in which he allowed her to whip and walk on him before kissing the shoes that had caused him pain. Sacher-Masoch’s ideal woman was cruel and wore furs and high heels. Citing the work of Linda O’Keeffe and Valerie Steele, Sancaktar wrote:
“According to [Linda] O’Keeffe ‘Women may wear slippers, put on sneakers and slip into loafers, but they dress in high heels’ (O’Keeffe 1996, p. 72). Psychologically, high heels give permission to lead than to follow. A woman might become a towering seductress or she can choose to become the subject of the object of a male…According to [Valerie] Steele, one reason high heels are considered sexy is because they produce an erect ankle and extended leg. The arch of the foot is radically curved like a ballet dancer on point. The entire lower body is thrown into a state of tension resembling that of female sexual arousal (Steele 1998, p. 18). By tilting the pelvis, her lower back arches, her spine and legs lengthen and her chest thrust out. The breasts thrust forward, and the derriére protrudes. A woman in high heels looks taller and thinner. Her legs are emphasized and the leg muscles tighten, the calves appear shapelier. And because they are at an angle, her feet look smaller and more pointed”.
Valerie Steele also notes that fetishes come in various degrees (which I agree with) and uses the example of high heeled shoe fetishes to make her point and claims there are four different levels. She claims most people are among the two lowest levels (and basically equates to people finding high heels sexually appealing). Steele provides an example of someone at level three (a French writer who would follow high heeled women women in Paris). Her example of level four was the ex-publicist of Marla Maples’ who was found guilty of stealing Maples’ shoes. Steele said the publicist “denied being a fetishist, but admitted that he had a sexual relationship with Marla’s shoes”.
This need to steal shoes appears to be backed up by podophilia and retifism articles on the ToeSlayer website:
“Possession of shoes is important to the retifist and in cases of paraphilia, men may steal the shoes they are attracted to. Kiernan (1917, reported in Rossi, 1990) first described the term kleptomania which was used when theft took place when associated with sexual excitement. ‘Hephephilia’ is a term used when there is an uncontrollable urge to steal the objects of specific focus. Many hephephiliacs are ordinary people with no criminal intention other than a compulsion to possess the object of their desire due to a repressed or complicated sex life…Many retifists keep copious records of their activities all of which adds to their excitement…It is important exploring also the symbolism and fetishism of high heels. The erotic literature on shoe fetishism often associates high heels with the image of the ‘phallic woman’. According to [Valerie] Steele, submission to the powerful ‘phallic woman’ is a very popular fantasy”.
“The allure of high heels (altocalciphilia) for some people is very strong. Subconsciously this may relate to a primal instinct to identify lame prey. Throughout recorded history limping in others has been seen both as a physical weakness as well as a sexually attractive impediment. Wearing high heeled shoes can accentuate the limping characteristics in a very tantalising way…High heels are also thought to place the female pelvis in a precoital position. Whether or not this is true, the idea by itself, may cause arousal. Long legs are thought a strong arousal signal (Lloyd-Elliott, 2006). Men may be attracted to women in heels because it appeals to their superior nature seeing a member of the opposite sex vulnerable…Today, heeled shoes are very much part of the bondage ritual (Rossi, 1997) and sado-masochists maybe attracted to the perceived pain associated with wearing high-heeled shoes”.
Most of the academic writing I have read on this topic is anecdotal at best. There is much speculating and theorizing but little data. However, there is no doubt that high heel fetishism exists and that of all fetishes it appears to be one of the most common.
Dr. Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
Belk, R.W. (2003). Shoes and self. Advances In Consumer Research, 30, 27-33.
Kunjukrishnan, R., Pawlak, A. & Varan, L.R. (1988). The clinical and forensic psychiatric issues of retifism. Canadian Journal of Psychiatry, 33, 819-825.
Kunzie, D. (2013). Fashion and Fetishism: Corsets, Tight Lacing and Other Forms of Body-Sculpture. The History Press
O’Keeffe, L. (1999). Scarpe Una Celebrazione di Scarpe da Sera, Sandali, Pantofole e Altro. Hong Kong: Sing Cheong Printing Company.
Rossi WA (1990). Foot and shoe fetishism: Part one. Journal of Current Podiatric Medicine, 39(9), 9-23.
Rossi WA (1990). Foot and shoe fetishism: Part two. Journal of Current Podiatric Medicine, 39(10), 16-20.
Sancaktar, A. (2006). An analysis of shoe within the context of social history of fashion (Doctoral dissertation, İzmir Institute of Technology)
Scorolli, C., Ghirlanda, S., Enquist, M., Zattoni, S. & Jannini, E.A. (2007). Relative prevalence of different fetishes. International Journal of Impotence Research, 19, 432-437.
Steele, V., 1998. Shoes, A Lexicon of Style, (Co & Bear Productions, London).
Steele, V. (2001). Fashion, fetish, fantasy. Masquerade and Identities: Essays on Gender, Sexuality and Marginality, 73-82
Wikipedia (2014). Boot fetishism. Located at: http://en.wikipedia.org/wiki/Boot_fetishism
Wikipedia (2014). Shoe fetishism. Located at: http://en.wikipedia.org/wiki/Shoe_fetishism
In a previous blog, I examined vorarephilia (usually shortened to ‘vore’) – a sexual paraphilia in which people are sexually aroused by (i) the idea of being eaten, (ii) eating another person, and/or (iii) observing this process for sexual gratification. A few weeks ago, the Archives of Sexual Behavior published an interesting paper by Dr. Amy Lykins and Dr. James Cantor entitled ‘Vorarephilia: A case study in masochism and erotic consumption’. The authors presented a new case study accompanied by a brief overview of the previous literature including some cases that I had never come across (because the material was in non-academic texts and/or not listed in the academic databases that I usually search). They also referenced the same academic sources as I did in my previous blog on the topic – particularly the papers by Dr Friedemann Pfafflin (also in the Archives of Sexual Behavior). For instance, they wrote that:
“Pfafflin (2008) commented on the many phrases that exist in the English language to relate sex/love and consumption, including referring to someone as ‘looking good enough to eat’, ’that ‘the way to a man’s heart is through his stomach’, and describing a sexually appealing person as ‘sweet’, ‘juicy’, ‘appetizing’, or ‘tasty’. Christian religions even sanction metaphorical cannibalism through their sacrament rituals, during which participants consume bread or wafers meant to represent the ‘body of Christ’ and wine intended to represent the ‘blood of Christ’ – a show of Jesus’s love of his people and, in turn, their love for him, by sharing in his ‘blood’ and ‘flesh’. This act was intended to ‘merge as one’ the divine and the mortal”.
Lykin and Cantor also made reference to two case studies in Katharine Gates’ book Deviant Desires. One of the cases was a man that allegedly fantasized that the witch in the Hansel and Gretel fairy tale both cooked and ate him. The other case involved ‘The Turkey Man’. In Lykins and Cantor’s version:
“The Turkey Man was a travelling businessman who regularly hired a dominatrix to meet him in his hotel room to ‘cook’ him. He had designed a facsimile of an oven from a cardboard box, including rudimentary knobs and a door that could be opened and closed. He would lie down in this box, on his back, wearing only socks, while the dominatrix would describe in great detail the process of his body being cooked and eaten by her. The Turkey Man could become so aroused by this fantasy that he was able to orgasm without any physical stimulation of his penis”.
Lykins and Cantor also noted the difference between vorarephilia and cannibalism:
In most cases [of vorarephilia], the victim is swallowed whole – in fact, several requests for fantasies included a specific ban on the chewing of the victim. This is an important aspect that separates persons interested in vore versus those interested in sexual cannibalism – in vore, the victim is swallowed whole, while still alive. Though consumption most often occurred through the mouth, it also occurred through the vagina, the anus, or the breasts (through the nipples) of the consumer”.
Lykins and Cantor then went on to describe in vivid detail a case study of a middle-aged male (who they called ‘Stephen’) who had multiple sexual paraphilias including vorarephilia. Stephen described himself as heterosexual with little or no problems sexually during his teenage years. At the time that Stephen was assessed he had experience of three female sexual partners but masturbation was his current sexual outlet (two to three times weekly. The authors conducted phallometric testing and the results confirmed that Stephen had a “clear sexual preference for adult females” rather than any other age or group of people. Back in 2002 he had sought psychiatric help for two specific fetishistic sexual behaviours (i.e., analingus and podophilia [foot fetishism]). He also reported that he engaged in voyeurism (but was not wanting treatment for it). More recently he sought help for more unusual sexual fantasies. The authors’ reported that Stephen had developed an intense “interest in ‘being’ a woman’s anus”. In fact, he appeared to have some kind of anal fixation as it was reported that:
“Stephen described an intense sexual interest in analingus. He reported this interest to have begun around age 13–15, during which he reported having performed analingus on five to ten children (both male and female, ranging in age from 3 to 1 years). He described having done this when the children were asleep and he stated he believed they were unaware of what he had done. He reported experiencing sexual arousal both during those events and subsequently during masturbation, despite experiencing significant guilt and distress about having engaged in the behavior, and he denied any specific interest in children as sexual partners…Stephen’s interest in analingus crossed over into sexual arousal associated with coprophilia and seemed also to be related to his vorarephilic interests. He described fantasizing about being consumed and destroyed by a very large, dominating woman, who would later defecate him as her feces. He often fantasized about being feces or semen and being expelled by a person. Stephen reported having stuck his hand in human fecal matter, smelling it on several occasions, and having eaten feces out of a toilet on two occasions. On one occasion, he reported feeling traumatized and distraught about an unexpected negative event: To cope with those feelings, he went into the woods and masturbated while eating cow feces. Consistent with his previous assessment, Stephen reported sexual arousal associated with the thought of being someone’s anus…Following the assessment, we diagnosed Stephen on DSMIV-TR Axis I with Paraphilia [Not Otherwise Specified] NOS (partialism for women’s feet), Paraphilia NOS (vorarephilia), and Sexual Masochism, with a prior diagnosis of Dysthymic Disorder, a rule-out diagnosis of Social Phobia, and diagnosis deferred on Axis II.2”
Although a lot of what Lykins and Cantor reported could arguably be viewed as coprophilic, the coprophilic elements are clearly symptomatic of the vorarephilic primary sexual fantasy (i.e., being eaten by a large, female dominatrix and then being defecated by her). Dying was not part of the fantasy – what he really wanted was to be ‘‘taken in and then expelled (as feces)”. Stephen had no desire himself to eat anyone (fantasy or otherwise) and only became sexually aroused when he thought of himself in his vore fantasy as the victim. Lykins and Cantor then went on to speculate that:
“Stephen’s reported fantasies highlighted the focus on both the act and the result of consumption – total destruction of being and personhood – and his sexual arousal associated with such acts. Consistent with fantasies produced by the vore community, Stephen reported no interest in cannibalism (having his flesh eaten or chewed). It seems possible that Stephen’s interest in feces and anal play may relate to the most tangible outcome of the possibility of having acted out these behaviors, specifically human waste and its immediate sources. Alternatively, it also seems reasonable to posit the reverse: that his interest in feces and anal play may have led him to vorarephilic fantasy. This directionality remains difficult to ascertain. Stephen’s fantasies were not entirely consistent with the typical vore fantasy, in that he appeared to be much more focused on the end result (himself as feces) than the majority of the fantasies found in online vore erotica…It is interesting to speculate whether the set of interests Stephen experienced represent a cluster of multiple interests or a single interest which happens to overlap or only superficially resemble multiple, more common categories…Stephen’s case suggests itself as an example of a progression in paraphilic interests. It is unfortunate Stephen ceased clinical contact again after the latter interview. Although some individuals refer to a very specific episode in early life in which they first experienced a fascination with a stimulus that later served as their erotic focus, Stephen may have experienced a slower progression over the course of adulthood”.
The authors also claimed that many features reported by Stephen had never before appeared in the academic, clinical or popular literature. More specifically, they claimed that “sexual arousal to the idea of actually being body parts (e.g., an anus) and bodily products (e.g., feces, semen)” had – to their knowledge –never appeared in print before. The authors concluded in the hope that their published case study would be a good “starting point in the exploration of this unusual paraphilia”.
Adams, C. (2004). Eat or be eaten: Is cannibalism a pathology as listed in the DSM-IV?The Straight Dope, July 2. Located at: http://www.straightdope.com/columns/read/2515/eat-or-be-eaten
Beier, K. (2008). Comment on Pfafflin’s (2008) “Good enough to eat”. Archives of Sexual Behavior, 38, 164-165.
Gates, K. (2000). Deviant desires: Incredibly strange sex. New York: Juno Books.
Lykins, A.D., & Cantor, J.M. (2014). Vorarephilia: A case study in masochism and erotic consumption. Archives of Sexual Behavior, 43, 181-186.
Pfafflin, F. (2008). Good enough to eat. Archives of Sexual Behavior, 37, 286-293.
Pfafflin, F. (2009). Reply to Beier (2009). Archives of Sexual Behavior, 38, 166-167.