In previous blogs I have examined sthenolagnia (a sexual paraphilia in which individuals derive sexual pleasure and sexual arousal from individuals displaying strength or muscles). Another related behaviour is cratolagnia where – according to Dr. Anil Aggrawal’s book Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices – individuals derive sexual arousal and pleasure more generally from displays of strength (rather than muscles in and of themselves). Following that blog, I received a couple of emails from two males who suggested that I should write a blog on ‘muscle worship’ that although having a sexual aspect, is not the only aspect. According to the Wikipedia entry on muscle worship:
“Muscle worship is a social behaviour, usually with a sexual aspect (a form of body worship), in which a participant, the worshipper, touches the muscles of another participant, the dominator, in sexually arousing ways, which can include rubbing, massaging, kissing, licking, “lift and carry”, and various wrestling holds. The dominator is almost always either a bodybuilder, a fitness competitor, or wrestler, an individual with a large body size and a high degree of visible muscle mass. The worshipper is often, but not always, skinnier, smaller, and more out of shape”.
According to a couple of academic authors, muscle worshippers can be of either gender, and of any sexual orientation, although many authors appear to suggest it is more prevalent among gay men who view bodybuilders as little more than ‘sex objects’ and because bodybuilding is common among members of the gay community (see for instance: Benoit Denizet-Lewis’s 2009 book America Anonymous: Eight Addicts in Search of a Life, or John Edward Campbell’s 2004 book Getting it on Online: Cyberspace, Gay Male Sexuality, and Embodied Identity). A quick search online also suggests there is a large gay pornographic market for muscle worship along with numerous webcam muscle worship sites. Muscle worship appears to have crossovers with other sexually paraphilic behaviour such as sexual masochism. As the Wikipedia entry notes:
“The amount of forceful domination and pain used in muscle worship varies widely, depending on the desires of the participants. Sometimes, the dominator uses his or her size and strength to pin a smaller worshiper, forcing the worshipper to praise the dominator’s muscles, while in other cases, the worshiper simply feels and compliments the muscles of a flexing dominator. Male and female bodybuilders offer muscle worship sessions for a price in order to supplement their low or nonexistent income from bodybuilding competitions. Paid sessions sometimes involve sexual gratification, even when well-known competitors are involved, they offer fans the chance to meet in person and touch a highly muscular man or woman”.
A 2008 paper by Dr. Niall Richardson (2008) in the Journal of Gender Studies also made some interesting (and important) distinctions between muscle worship and two other erotic practices often associated with bodybuilding: ‘hustling’ and ‘sponsorship fantasies’. More specifically, Richardson wrote:
“Alan Klein describes ‘hustling’ as ‘the selling of implicit or explicit sex by a bodybuilder’ (1987, p. 132) and this can range from doing stripogram type work to engaging in full penetrative sex. Likewise muscle-worship is not to be confused with ‘sponsorship’ or ‘growth fantasies’. Katie Arnoldi’s superb first novel, Chemical Pink (a book which will probably become as revered a text for cultural critics of bodybuilding as Sam Fussell’s Muscle ) describes, often in lurid detail, the horrors of female bodybuilding sponsorship. In Chemical Pink, Arnoldi depicts the ‘sponsorship’ agreement between female bodybuilder Aurora and her sponsor Charles. It soon becomes evident that Charles has a Pygmalion fantasy and gains supreme pleasure from his manipulation of Aurora’s body, feeding her endless protein-rich meals and hefty cycles of anabolic steroids and growth hormones (Arnoldi 2001, pp. 100–102, 111). While Henry Higgins delighted in shaping Eliza’s social graces, the muscle sponsor wants to build and shape his idealized female body and, as such, muscle-sponsorship can be compared to other sexual fantasies, such as ‘feederism’, in which the manipulation of the sexual partner’s weight is the sexual pleasure”.
What I found most interesting here is how various aspects of Muscle Worship are compared to both mainstream (i.e., prostitution) and not-so-mainstream (e.g., feederism) sexual behaviours. Another short article I read on muscle fetishism (outside of the gay community as it concerned female muscle growth) on the Sex and the University website suggested that there were also links with macrophilia (sexual arousal from giants) and breast expansion fetishes:
“Female muscle growth (FMG) is a fantasy genre involving muscular growth of a woman. Many who enjoy these fantasies are attracted to Female bodybuilding or other muscular women. This interest frequently centers on the biceps. FMG is related to the growth fantasies giantess and breast expansion fetishism. This fantasy is sometimes about an equalization or reversal of the stereotypical power relationship (that some people imagine/take for granted) in a heterosexual couple”.
As I noted in my previous blog on sthenolagnia, FMG devotees frequent places where female body builders are found (e.g., gyms, health clubs, bodybuilding tournaments, etc.). However, I also noted that some FMG devotion may be based in fantasy rather than actuality, particularly if it is related to aspects of macrophilia and transformation fetishes (both of which I covered in previous blogs). For instance, Marvel Comics character ‘She-Hulk’ is a popular representation of FMG fantasy and can be found on websites such as the Female Muscle Factory. Although there is little in the way of academic research on the topic, many devotees of Muscle Worship appear to be sexually aroused by an equalization (or reversal) of the stereotypical power relationship among heterosexual couples.
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.
Assael, S. (2007). Steroid Nation. New York: ESPN Books.
Burt, J. (2007). Top five freaky fetishes. The Sun, September 7. Located at: http://www.thesun.co.uk/sol/homepage/news/21158/Top-five-freaky-fetishes.html
Campbell, E. (2004). Getting it on Online: Cyberspace, Gay male Sexuality, and Embodied Identity. London: Routledge.
Carson, H.A. (2010). A Roaring Girl: An interview with the Thinking Man’s Hooker. Bloomington, Indiana: Author House.
Denizet-Lewis, B. (2009). America Anonymous: Eight Addicts in Search of a Life. New York: Simon and Schuster.
Klein, A.M. (1993). Little Big Men: Bodybuilding Subculture and Gender Construction. Albany: State University of New York Press.
Love, B. (2001). Encyclopedia of Unusual Sex Practices. London: Greenwich Editions.
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/
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
Are you the type of person who finds people who are very physically different from you physically and sexually attractive? If you do, you may have be engaged in a sexually paraphilic behaviour known as morphophilia. According to a very simple definition provide by Dr. Anil Aggrawal in his 2009 book Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices, morphophilia refers to the gaining of sexual pleasure and “arousal from a person with a different physique” whereas a definition provided by the less academic Quipper website says it is simply the “love of odd body shapes”. Dr. Raymond Corsini in his Dictionary of Psychology says that morphophiles are attracted to a partner with bodily characteristics that are different and/or prominent from one’s own.
This therefore suggests that there are various sub-types of morphophilia as it is the marked discrepancy that is the sexually arousing focus. For instance, anasteemaphilia refers to individuals that derive sexual arousal from individuals who are much taller or shorter than themselves (i.e., it is the large difference in height that is the primary source of sexual arousal). I would also argue that sthenolagnia (in which individuals are sexually aroused by very muscular people) may also be a sub-type of morphophilia). This is lightly expanded upon in the online encyclopedia Encyclo that states:
“[Morphophilia]…in psychiatry, a type of sexual perversion in which sexual arousal and orgasm depend upon some discrepancy between the partner’s bodily characteristics and the subject’s; that is, the partner must be markedly thinner or taller than the subject”
The online Gay Slang Dictionary is a little more blunt and describes the condition as a fetish in which the source of sexual arousal is “peculiar body shapes and sizes, such as obese persons, short persons, dwarfism, etc.” As Dr Joel Milner, Dr Cynthia Dopke, and Dr Julie Crouch note in a 2008 review of paraphilias not otherwise specified noted in the 2008 book Sexual Deviance: Theory, Assessment and Treatment:
“Morphophilia” (from the Greek, morphe, “form”; philia, “love” –Money, 1986) involves an erotic focus on one or more of the body characteristics of one’s sexual partner. Morphophilia appears to include partialism, which is defined as a focus on a single body part…It is unclear from the literature whether these two categories are unique paraphilias or different names for the same paraphilia. Both morphophilia and partialism are differentiated from fetishism, which involves a focus on ‘the use of nonliving objects’ (American Psychiatric Association, 2000).”
Finally, Dr. George Pranzarone’s Dictionary of Sexology has an arguably more scientific definition and also takes the line that morphophilia is an umbrella term in that it is:
“One of a group of paraphilias of the stigmatic/eligibilic type in which sexuoerotic arousal and facilitation or attainment of orgasm are responsive to and contingent on a partner whose body characteristics are selectively particularized, prominent, or different from one’s own. [Alternative: the bodily characteristics of the partner are selectively particularized, prominent, or essential as a prerequisite to sexuoerotic arousal and the facilitation or attainment of orgasm]”.
As far as I am aware, the only time that morphophilia has been mentioned in the academic literature (outside of general definition) is in relation to feederism where individuals gain sexual arousal, gratification and stimulation through a person’s sexual partner being over-fed (and which I covered in a previous blog). In my previous blog I mentioned a paper by Dr Lesley Terry and Dr Paul Vasey (both at the University of Lethbridge, Canada) who published an interesting case study of feederism in the Archives of Sexual Behavior. The paper claimed that feeders and feedees are individuals who become sexually aroused by eating, being fed, and the by the idea or act of gaining weight. Terry and Vasey noted in their case study of ‘Lisa’ that:
“Like many paraphilic sexual activities, Lisa’s pattern of sexual arousal was characterized by recurrent and intense sexual urges, fantasies, and behaviors that involved unusual activities. Given that much of Lisa‘s sexuality was focused on eroticizing body fat, the question arose as to whether it represented a form of morphophilia…Morphophilia is the peak erotic focus on a particular body characteristic. As such, it is similar to, but distinct from, partialism, which is the peak erotic focus on a particular body part(s) (i.e., legs, feet, breast or buttocks). Morphophilia is an appropriate descriptor of Feederism given that Feederism focuses on the physical characteristic of fat, which does not necessarily have to be associated with a particular body part. This is clearly demonstrated by Lisa’s description of her life-long sexual arousal to fat bodies, in general, as opposed to fat body parts. At the same time, however, Feederism appears to involve the integration of an erotic focus on usual activities (i.e., eating and/or being fed and/or gaining weight), in addition to, an erotic focus on particular body characteristics (i.e., fat). This raises the possibility that it might be a paraphilic form of sexuality that is taxonomically distinct from morphophilia…More research could also be done to ascertain if, and how, Feederism is taxonomically distinct from various forms of morphophilia”.
Personally, (and this is based on my watching of various television documentaries on fat fetishes and feederism), I have observed that most (male) feeders are substantially thinner than (female) feedees, and on this basis it could be argued that the males may also be morphophiles as they appear to be sexually attracted as much to the fat as they are to the feeding. Obviously research is needed to support such claims, as my own views are speculative to say the least.
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.
American Psychiatric Association. (2000). Diagnostic and Statistical Manual of Mental Disorders (4th ed., Text Revision). Washington, DC: Author.
Corsini, R.J. (1999). The Dictionary of Psychology. London: Psychology Press.
Milner, J.S. Dopke, C.A. & Crouch, J.L. (2008). Paraphilia not otherwise specified: Psychopathology and Theory In Laws, D.R. & O’Donohue, W.T. (Eds.), (pp. 384-418). New York: Guildford Press.
Money, J. (1986). Lovemaps: Clinical concepts of sexual/erotic health and pathology, paraphilia, and gender transposition in childhood, adolescence, and maturity. New York: Irvington.
Pranzarone, G.F. (2000). The Dictionary of Sexology. Located at: http://ebookee.org/Dictionary-of-Sexology-EN_997360.html
Terry, L.L. & Vasey, P.L. (2011). Feederism in a woman. Archives of Sexial Behavior, 40, 639-645.
In previous blogs I have looked at various sexually zoophilic behaviours relating to ‘creepy crawlies’ of one description or another including ants, bees, and wasps (for instance, my blog on formicophilia in which individuals derive sexual pleasure and arousal from insects crawling and/or nibbling on the individual’s genitals). Today’s blog looks at ‘worm sex’ and has been referred to by various different names including vermiphilia, helminthophilia and scoleciphilia (abnormal affection towards worms and/or being infested with worms), along with sub-variants such as taeniophilia /teniophilia (i.e., abnormal affection for tapeworms). None of these sexually paraphilic terms appears in either Dr. Anil Aggrawal’s Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices or Dr. Brenda Love’s Encyclopedia of Unusual Sex Practices.
The words for these alleged sexual practices are in many online A-Z lists of sexual paraphilias and appear to have bee derived from the opposite phobic behaviours (i.e., helminthophobia, scoleciphobia or vermiphobia are all defined as the fear of worms and/or the fear of infestation of worms). For the remainder of this article I will use the term ‘vermophilia’ as I have come across a lot of people in the academic biological worm world using the word ‘vermophilic’ to describe an intense liking for worms (although this appears to be used in the context of having an academic research-like interest in them rather than anything sexual).
It will probably come as no surprise that there is no academic literature on vermiphilia and all the material I have collated in today’s blog can be best described as anecdotal. The only article of any length I have come across on the topic of vermiphilia is by Daikichi Amano who penned an article simply entitled ‘Worm Sex’ for Bizarre magazine (a magazine that I too have written for on a number of sexual paraphilias including hypoxyphilia and apotemnophilia). The article is basically a case study about the owner of the Japanese company called Genki (check out the website here, but please be warned it is very sexually explicit; I also mentioned Genki in a previous blog on formicophilia and described it as a style of erotic art and pornography that features women covered with various creatures – typically insects or small sea creatures). The article actually spends more time talking about the Genki owner’s haemorrhoids and his quest for anal orgasm, but he did write that that:
“I direct films that involve women in sexual congress with all kinds of living sea creatures and reptiles, including dojo loaches, earthworms, frogs, sea cucumbers, octopi and even an anaconda. I didn’t really have any kind of grand concept behind making these films, except I want to make people amazed. And also make something I wanted to watch; at the end of the day, I’m just a very selfish person. This month, I shot a new film featuring mealworms and earthworms. I bought 30kg of them and used them all. I felt bad for the actress but they weren’t cheap, and I’d spent more of the budget on the worms than the actress. Did you know mealworms bite? Apparently, they do and, according to the actress, it’s really painful!”
Looking at this written confession along with some of the films at his Genki website, it’s obvious that as a film director he clearly makes these films for his own (presumably sexual) pleasure and that the actresses who participate appear to get nothing from the act apart from being paid (at least I hope they are getting paid). Whether others watching derive any sexual pleasure and arousal is highly debatable. I would also argue that there are sexually sadistic undertones to the whole process and practice of naked females having worms placed and put into their genital orifices. However, this practice is not restricted to women as I have also found guides to ‘worm torture’ being used within gay sadomasochistic practices in online ‘dehumanization’ sex games (such as those at the Berlin Queer website). Outside of the sadomasochistic scene, I came across this online snippet from a man who claimed:
“I have an odd desire to bathe in a tub full of earthworms, having them squirming all over my body, especially on my [private] parts. Is this safe to try? Is this a common desire?”
In response to this, someone responded:
“Be careful what you wish for. If they are sterile then yes, in theory it’s OK, assuming you can obtain enough to even cover the bottom of the tub. But, you might like to consider that worms have a way of tunnelling into any orifice and the last thing you want is any to invade your body and take up residence, because they could tunnel through into your blood stream and then invade your organs, leading to all kinds of medical problems”.
Another [presumably Japanese] man (an online gamer named ‘Yuri-miki’) had stumbled upon the Genko website and admitted to others in
“I’ve started to consider ‘worms’ as a fetish. But I am not sure whether it is safe or not, so I am here to inquire about that, hopefully some of you might be knowledgeable enough to tell me what’s safe and what isn’t? Currently I have a cautious disposition to believing that worms are completely harmless, no matter what you do?…Earlier today I bought a bundle of 24 worms…I took them all out of the dirt-stuff they came in, washed them, and watched as they squiggled around in a puddle of clean water. The water soon after became a little dirty, and I wondered why. After I put a bundle into my mouth, I felt as they were squiggling around there, trying to either escape or enter down my throat. It was such a weird sensation! I wanted to bite onto them but I didn’t, I was scared that their insides could contain bacteria? When I spat them back into the bowl I opened my mouth and my tongue and teeth were completely covered in worm poop!! I have yet to put them into my ahem or anus. I’m too scared, that’s why I need your help!”
Someone else at the Get Dare online discussion forum claimed that:
“I have a huge fetish of snakes, slugs, worms, eels, etc. My limits: no human sex, I cannot die, no other animals besides things that are slimy, very scaly, or serpentine, no burning down my house. My likes: snake insertion, worm insertion, eel insertion, snake pumping, worm pumping, eel pumping, long insertions (like 30 feet of a green anaconda, yes I have a permit), filling my womb with snakes, eels, and worms, the largest width I will go is a foot across at the very most”.
Obviously I have no way of verifying this or other claims made above but I did find dozens of online video clips of things I’d rather not have seen. Online there are videos that cater for both straight lovers of worm sex (such as those on the Heavy-R website and spin-off webpages) and gay lovers of worm sex (such as those at the PornMD and Gaybeast websites – please be warned all of these links are very sexually explicit). There are also video clips that involve maggots rather than worms that are identical in all but the creature used in a sexual manner. (If you think I’m making all this up – I’m not).
Finally. I feel duty bound to add there is one other type of sexual fetishism that I covered in a previous blog that involves worms, and that is crush fetishism (i.e., a sexual fetish in which an individual derives sexual arousal from watching – or fantasizing about – someone of the opposite sex crushing [e.g., toys, cigarettes, mobile phones, laptops], food (e.g., fruit), and [in extreme cases] small animals and insects). In the case of crushing living organisms, I noted in a previous blog that the acts of killing could be viewed as acts of zoosadism (because of the sexual element). However, the person doing the killing of the animals is usually paid for their ‘services’ and does not appear to get any sexual satisfaction from the act itself. It is the person watching the ‘crush’ videos that typically derive the sexual pleasure from it. In this sense, I argued that the act could be described as a type of ‘zoosadism-by-proxy’ (at least that’s my own take on this).
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.
Amano, D. (undated). Worm sex. Bizarre. Located at: http://www.bizarremag.com/fetish/interviews/6055/worm_sex.html?xc=1
Biles, J. (2004). I, insect, or Bataille and the crush freaks. Janus Head: Journal of Interdisciplinary Studies in Literature, Continental Philosophy, Phenomenological Psychology and the Arts, 7(1), 115-131.
Dewaraja, R. & Money, J. (1986). Transcultural sexology: Formicophilia, a newly named paraphilia in a young Buddhist male. Journal of Sex and Marital Therapy, 12, 139-145.
Love, B. (2001). Encyclopedia of Unusual Sex Practices. London: Greenwich Editions.
Pearson, G.A. (1991). Insect fetish objects. Cultural Entomology Digest, 4, (November).
“I love your blonde hair/I kiss your pigtails/And I could not share/The scratch of your nails/And though you mark me/Your eyes so glassy/Oh why did you have/To be so Nazi?/Remember the curls/Of the Deutscher Girls?/A love of mine/From down on the Rhine” (Deutscher Girls, Adam and the Ants).
The first time I ever associated Nazism with sexuality was as a young teenager listening to Adam Ant sing Deutscher Girls in Derek Jarman’s 1978 punk rock film Jubilee. The punk rock movement – and particularly the Sex Pistols and Siouxsie and the Banshees – were arguably the architects of ‘Nazi chic’ (defined by Wikipedia as “the approving use of Nazi-era style, imagery, and paraphernalia in clothing and popular culture, especially when used for taboo-breaking or shock value rather than out of genuine sympathies with Nazism”) when one of the Pistols’ entourage appeared on the London-region only television show Today (December 1, 1976) wearing a swastika armband. The Wikipedia entry on Nazi chic notes:
“In the 1970s punk subculture, several items of clothing designed to shock and offend The Establishment became popular…[Johnny] Rotten wore the swastika another time with a gesture that looked like a Nazi salute. In 1976, Siouxsie Sioux of Siouxsie and the Banshees was also known to wear a Swastika armband with fetish S and M clothing, including fishnets and a whip. These musicians are commonly thought to have worn such clothing for shock value…rather than being genuinely associated with any National Socialist or fascist ideologies”.
As an avid Adam and the Ants fan, I devoured every lyric of every song. One of Adam Ant’s heroes was Dirk Bogarde – as evidenced by the first album being named after him – Dirk Wears White Sox. The song Dirk Wear White Sox (a live favourite at their early gigs) wasn’t actually on the album and was never actually released on any official Ant recording. One of the reasons for this may have been because of the controversial lyrical content that also linked sex and Nazism via concentration camps:
“You gotta concentrate on kink/In a concentration camp/All dressed up like little David/In a concentration camp…You can get a uniform for free/Shiny boots of soft black leather/Oh how proud your mum will be”.
The inspiration for the song may well have been the controversial film The Nightporter starring Bogarde as a former Nazi SS officer (Maximilian Theo Aldorfer) and his “ambiguous” relationship with concentration camp survivor Lucia Atherton (played by Charlotte Rampling). As the Wikipedia entry on the film notes:
“Flashbacks show Max tormenting Lucia, but also acting as her protector. In an iconic scene, Lucia sings a Marlene Dietrich song ‘Wenn ich mir was wünschen dürfte’ to the concentration camp guards while wearing pieces of an SS uniform, and Max ‘rewards’ her with the severed head of a male inmate who had been bullying the other inmates, a reference to Salome. Thirteen years after World War II, Lucia meets Aldorfer again; he is now the night porter at a Vienna hotel. There, they fall back into their sadomasochistic relationsip relationship…The film depicts the political continuity between wartime Nazism and post-war Europe and the psychological continuity of characters locked into compulsive repetition of the past. On another level it deals with the psychological condition known as Stockholm Syndrome”.
“Somebody who becomes sexually aroused when seeing someone of the Aryan race in an SS Nazi, Third Reich uniform or Holocaust/Hitler related uniforms. Charlotte Rampling in ‘The Night Porter’ would be a Nazi Fetish for some men or women”.
Academically there has been little written on Nazi fetishism. I went searching online and found dozens of confessions by people claiming to enjoy and be fans of Nazi fetishism (as well as lots of websites – such as the uniform fetish site at Live Journal – that feature lots of sexually provocative Nazi fetish clothing). Here are some of the online admissions that I found. Obviously I can’t guarantee their veracity but they all seemed genuine to me:
- Extract 1: “Don’t get me wrong. I DO NOT IN ANY WAY support their murders, torture, or anything of the sort. I would never support such heinous actions. That being said…I like Nazis. I like the uniform, the boots (Yesss, the boots), the fact that they’re German/speak German, as well as the whole ‘Aryan’ look. Neatly combed blonde hair, blue eyes. My friends think I’m insane, because I’m half black and I like blonde Nazis. Anyway, I love the masculinity they seemed to have. It’s very attractive. It’s a fetish I have”.
- Extract 2: “I am a girl and I am turned on by The Nazi look blonde hair blue eyes and uniform, I can’t help but have thoughts about it is there something wrong with me? I think the holocaust was awful and I hate what the Nazis did but I just can’t help it, am I normal to have a weird fetish?”
- Extract 3: “Nazi fetishes are actually fairly common in BD/SM. There used to be tons of Nazi-themed pornography and general exploitation movies although as the years following WW2 pass it is becoming more uncommon…The taboo and violence attached to Nazis makes them a popular fetish for people of many races, religions, and sexual orientations. Nazi fetishism is currently most popular in Asian and in gay pornography”.
- Extract 4: “Lately, I’ve found myself getting a little too excited thinking about what most would call Nazi fetishism. I already had a bit of a German fetish, what with the accents and appearances, but when the SS uniforms started sneaking into my fantasies, when the idea of a little Nazi roleplay started to really appeal, things were different. I even fantasize about my love interest in the uniform (which is ironic because he is quite far from being an Aryan)!…I’ve uncovered other fetishes I have and now see how this fits in. (i) German accents are extremely sexy to me, (ii) I have always liked uniforms and nice clothes. (iii) taboo appeals to me quite a bit, [and] (iv) power and being dominated appeals to me” (z0mbiequeen)
- Extract 5: “I have a fetish for uniforms and I don’t blame someone for having a Nazi fetish, people who are sharply dressed do look pretty sexy, especially the women’s clothing. I don’t have a fetish for the accents and everything German…It could also be how Nazis are frowned upon, so having a fetish for something so controversial and wrong makes it dirty?” (lovingpegasister)
- Extract 6: “[Nazi] fetish is so common in many circles, from anime cosplay to gothic culture. They had the most badass uniforms at the time and they still look hot on just about anyone” (derBunker)
The Nazi clothing appears to be a fundamental part of the fetish and would appear to be a sub-type of uniform fetishism (that I outlined in a previous blog). In 2007, Roxy Music singer Bryan Ferry appeared to praise the Nazi style (both in fashion and architectural terms) when he was quoted in a German newspaper as saying: ‘The way that the Nazis staged themselves and presented themselves, my Lord!…I’m talking about the films of Leni Riefenstahl…And the buildings of Albert Speer and the mass marches and the flags – just fantastic. Really beautiful”. However, Ferry’s comments caused huge controversy and he then clarified his comments by saying: “I apologise unreservedly for any offence caused by my comments on Nazi iconography, which were solely made from an art history perspective”. This type of apology is very similar to the caveats made by Nazi fetishists online in justifying their like of Nazi imagery from a sexual perspective.
Arguably the most high profile case of Nazi fetishism was Max Mosley (youngest son of Sir Oswald Mosley, the former leader of the British Union of Fascists and former head of Formula One’s governing body) who was caught in 2008 on video with five prostitutes playing concentration camp fetish games. One article quoted [unnamed] “experts” saying: “While the Nazi concept is not unusual in sadomasochistic circles, playing both sides in such a kinky ritual is unusual”. Another (less high profile) case was that of Gareth Meade, a senior council officer in London (UK), who lost his job for gross misconduct after his involvement in Nazi fetishism was exposed by a Sunday newspaper. Photos of Meade posing in Nazi regalia was found on a gay sex website. Meade claimed in the newspaper interview that he was “not a racist” and that his sexual activity was “a private fetish”.
A recent 2013 paper published by Dr. David Lopez and Dr. Ellis Godard in the journal Popular Culture Review studied Nazi fetishism using online forum data (a method that I have also been using to study rare paraphilic behaviours and which I have recently published a couple of papers on – see ‘Further Reading’ below). They also view the fetish as a type of uniform fetish. Their paper notes that:
“Nazi uniform fetishists and role-players represent the diversity of BDSM subculture as it is a very unique activity with a specific form of expression. The most salient form of this expression is seen in the style and fashion of these fetishists and role-players. Style and fashion express autonomy, proclaims messages, establishes boundaries, and generates definitions of a subculture (Hebdige, 1979). For uniform fetishists, the uniform creates a context for the BDSM scene. A Nazi uniform is just one type of uniform fetish. We suggest for these participants, they are attracted to Nazism as a movement steeped in violence and evil and the uniform is representative of this movement. BDSM practitioners use the term ‘scene’ when referring to erotic power exchange”.
Lopez and Godard collected data from a BDSM site that had over 900,000 members. They then focused on specific discussion groups within the main site. One of these groups comprised individuals that were interested in ‘Nazi Uniform Fetish and Roleplaying’ [NUFR] and had 617 members. They also noted that there were at least 12 other similar groups with an interest in Nazi fetishism including ‘Females of the Third Reich’ (114 members) and ‘SS [Shutzstaffel] Protection Squad] Uniforms and Those Who Love Them’ (162 members). The NUFR group was chosen as the site to study as it had the biggest number of members and the most detailed postings from its members about Nazi fetishism. The data were content analysed and comprised over 300 threads (approximately 10,000 comments). The authors reported that members discussed the uniforms themselves, including where to acquire them and pointedly disavowed white supremacy and anti-Semitism, emphasizing only the erotlcism associated with the uniforms. They also reported that many posts commented on the sex appeal of the uniforms. In response to a post asking “What makes a sexy Nazi?” one respondent noted that:
“A well cared for athletic, mature female body, subtly made up fair skin and hard steely blue eyes, long dark hair gathered up carefully in a high ponytail. She is very stylish and well groomed, a pristine women’s tailored Black SS uniform laid out for her on the bed beside her as she sits gracefully at her dressing table in her delicate, demure lingerie and Fully fashioned seamed and Cuban heel Nylons leaning elegantly forward and to the side to pull up the zips on her gleaming almost mirror polished Black Leather 5″ heel knee boots. Her visor cap, Black Leather Gloves, 4ft bull whip and SS officer’s belt on her pillow along with the heavy Leather holster that shrouds her 9mm P38. The interest in Nazi role-playing and the Nazi fetish is for most people (I can’t vouch for everyone), is a stimulating response to strong imagery, well tailored uniforms, and notions of power and fear”.
As with the online posts I found online, Lopez and Godard noted that their participants were “very careful and go to great lengths to establish that they are not anti-Semitic or supremacists”, and were fully aware that confusion is possible. For instance, some respondents noted:
- Example 1: “People tend to automatically assume that someone who finds the uniform or the role-play sexy, is actually a Nazis themselves. Which I’m sure can be the case from time to time but couldn’t be further from the truth for me. I’m actually the exact opposite”
- Example 2: “There are a lot of Jews in this group, like me. Except we’re clever enough to know the difference between a fetish and actually committing racist acts”
- Example 3: “The biggest fan of my ex’s SS-uniform was a friend of ours who is Jewish”
- Example 4: “Jews like to play Nazis and Nazis like to play Jews”
- Example 5: “I’m a Jew who likes to keep being a Jew in my Nazi torture role-playing”
The authors also noted that not one post they examined expressed explicit anti-Semitism. It was the violent nature of Nazism, not anti-Semitism that motivated the self-presentation of individuals as ‘Nazis’ among Nazi uniform fetishists. They also added that it was the image of violence that was being portrayed, more than the actual violence. This is because BDSM play is highly controlled (as evidenced by, consensual scene negotiation and the use of safe-words). Based on the (mainly) qualitative data collected, Lopez and Godard concluded that:
“Nazi uniform fetish and role-play is just that, the playing of a role. The fetish serves to enhance the BDSM experience and has little to do with white supremacy or anti-Semitism. The world of BDSM is an erotically charged arena that incorporates a variety of interests, desires, and tastes. It is the association with evil that participants in Nazi uniform fetish and role-play find appealing. The self-presentation of erotic evil serves to contribute to the quality of the BDSM experience and allow participants in this subculture a safe and accepting environment in which to explore and express their fetish. This suggests, as oxymoronic as it sounds, that evil isn’t all that bad. The incorporation of evil symbols in a safe, non-harmful, consensual manner to enhance one’s pleasure suggests some performances (i.e., role-playing) serve a purpose in popular culture; it allows us to be bad”.
Betts, P. (2002). The new fascination with fascism: The case of Nazi modernism. Journal of Contemporary History, 37, 541-558.
Fuchs, M. (2012). Of Blitzkriege and Hardcore BDSM: Revisiting Nazi Sexploitation Camps. In Elizabeth Bridges, Kristin T. Vander Lugt, & Daniel H. Magilow (Eds.), Nazisploitation: The Nazi Image in Low-Brow Film and Culture (pp. 279-294. New York: Continuum.
Griffiths, M.D. (2012). The use of online methodologies in studying paraphilia: A review. Journal of Behavioral Addictions, 1, 143-150.
Griffiths, M.D., Lewis, A., Ortiz de Gortari, A.B. & Kuss, D.J. (2013). Online forums and blogs: A new and innovative methodology for data collection. Studia Psychologica, in press.
Hebdige, D. (1979). Subculture: The Meaning of sSyle. New York: Methuen & Co.
Lopez, D. A., Godard, E. Nazi (2013). Uniform fetish and role-playing: A subculture of erotic evil. Popular Culture Review, 24(1), 69-78.
Rocker, S. (2010). Council officer sacked for Nazi ‘fetish’. Jewish Chronicle, March 22. Located at: http://www.thejc.com/news/uk-news/29730/council-officer-sacked-nazi-fetish
Wikipedia (2013). Nazi chic. Located at: http://en.wikipedia.org/wiki/Nazi_chic
In a previous blog on exhibitionism (i.e., individuals who expose their genitals to other people), I briefly mentioned a sub-type called candaulism that I defined as referring to people who expose themselves to their sexual partners (e.g., a wife or husband) in a sexually explicit way. Since writing that blog I had an email from one of my regular blog readers saying that the definition I provided wasn’t as detailed as it could have been. In response to my (friendly) critic, I decided to take a more detailed look.
The first place I looked was Dr. Brenda Love’s Encyclopedia of Unusual Sex Practices. Interestingly she defined candaulism as “a group of three people where only two of them engage in sex and the other watches, sometimes from a closet”. She then spent the rest of her text basically discussing troilism where three people typically comprise a sexual couple and a third person where one of the three (typically the husband or male partner of the couple) watching the other two have sex. Nothing of what was written was based on anything I would call empirical and research-based (although it was an interesting read).
Next it was on to my favourite text on sexual deviation – Dr. Anil Aggrawal’s Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices. Dr. Aggrawal described candaulism as a “variation of exhibitionism [where] persons do not exhibit themselves but their spouses – usually a male exhibiting his wife”. He also cited the work of Polish psychiatrist Dr. Z. Marten who published a case study in 1986 on candaulism in a Polish psychiatric journal. On the basis of this, Aggrawal said that candaulism also involves “getting sadomasochistic pleasure when the husband exposes his wife, or pictures of her, to other voyeurist people.” I have no idea how representative this case study is of candaulism as this paper appears to be the only academic case study that has ever been published and was published in the author’s native language (so all I have to go on is Aggrawal’s second-hand account). Dr. Aggrawal had also researched where the word ‘candaulism’ was derived. He reported that:
“The term derives its name from Candaules, king of the ancient kingdom of Lydia from 735 to 718 BC, who was so proud of the beauty of his wife, and so much did he want to impress others, that he made a plot to show his unaware naked wife to his bodyguard, Gyges of Lydia. Discovering Gyges while he was watching her naked, Candaules’ wife obviously became enraged and ordered him to choose between killing himself or her husband in order to repair the vicious mischief. Gyges chose to kill the king. The queen married Gyges subsequently and fathered the Mermnad Dynasty”.
It was the German psychiatrist Richard von Krafft-Ebbing that then coined the term in his book Psychopathia Sexualis. Aggrawal claimed that husbands (which I am assuming covers all male sexual partners within a heterosexual couple) take the “paraphilia to the extreme and enjoys other people having sex with his wife” (which I am assuming would include a female partner within a heterosexual couple). Aggrawal then adds that: “This practice can take the form of swinging, in which husbands exchange wives for sexual intercourse and watch each other. In certain cases the relation evolves into a stable union of these persons, known as troilism”.
In the third edition of Dr. Ronald Homes and Dr. Stephen Holmes’ Sex Crimes: Patterns and Behaviors, the authors discussed candaulism in their chapter on ‘nuisance sex behaviours’. Holmes and Holmes link candaulism to ‘swinging’ (i.e., the swapping of sexual partners). More specifically, they noted:
“Swingers, or mate swappers, are often termed triolists, and at other times it is termed candaulism. In candaulism, a man exposes his partner, or pictures of her, to others. Sometimes women are coerced into the swinging scene to fulfill the desires of their husbands (Bowman, 1985; Jenks, 1998; McCary, 1978)…There are other triolists who seek pleasure by sharing a sexual partner with another person while the triolist looks on. An estimated 8 million couples have experienced this type of sexual behavior (Avery & Johannis, 1985). Triolism may also take the form of two couples having sexual relations at the same time in sight of each other. While there are single swingers, usually when one speaks of swingers in this con- text we are speaking of married or committed couples (Cargan, 1986)”.
In the description of candaulism by Holmes and Holmes, it is turned into a nuisance sexual behaviour by the addition of coercion (something that isn’t explicitly mentioned in other definitions that I have come across). Having said that, the Wikipedia entry on candaulism has a more negative take on what the behaviour involves and is also the most detailed I have come across:
“Candaulism is a sexual practice or fantasy in which a man exposes his female partner, or images of her, to other people for their voyeuristic pleasure. Such a practice is widely regarded as a breach of implicitly placed by the female in her sex partner. The term may also be applied to the practice of undressing or otherwise exposing a female partner to others, or urging or forcing a female partner to engage in sexual relations with a third person, such as during a swinging activity. There have also been reports of a woman’s partner urging or forcing her into prostitution or pornography such as in the case of Karen Lancaume and others. Similarly, the term may also be applied to the posting of personal images of a female partner on the Internet or to urging or forcing a female partner to wear clothing which reveals her physical attractiveness to others, such as by wearing very brief clothing, such as a microskirt, tight-fitting or see-through clothing or a low-cut top”
Dr. R. Jenks in a review of the ‘swinging’ literature in the Archives of Sexual Behavior reported that swingers are “generally nondescript members of the community” but had a number of common characteristics including the fact that they: (i) had moved often in the past five years, (ii) were relatively new to the community, (iii) were members of the middle class, (iv) were conservative in their political views, (v) identified little with religion, and (vi) belonged to more community groups than non-swingers.
One online list of the ‘most disturbing fetishes lists an alleged fetish they called ‘cuckold fetish’. The snippet of text notes that although the adultery is commonplace “fetishized infidelity is a lot less common”. Cuckold fetish appears to be a form of candaulism as cuckold fetish is “when a man becomes sexually aroused by the knowledge that his wife is having sex with another man. In some cases, this may involve him setting up the affair, but not being around while it occurs, but in other cases, he may watch or even join in”. There is also a fair amount of sexual slang associated with cuckold fetishes. For instance, a ‘Jack Gagger’ is a husband that procures other men to have sex with his wife. Such fetishes may overlap with another sexual paraphilia known as zelophilia (i.e., individuals who derive sexual pleasure and arousal from jealousy or being jealous).
From this brief overview it is clear that although there has been some academic research on ‘swinging’, and a little academic writing on candaulism. However, empirical research into candaulism is close to non-existent. As with other sexual behaviours that I have covered in my blog, one of the first issues to untangle is a more precise and agreed upon definition – particularly around the issue of whether candaulism is a coercive or non-coercive sexual beahviour.
Avery, C., & Johannis, T. (1985). Love and marriage. New York: Harcourt Brace Jovanovich.
Bowman, H. (1985). Marriage For Moderns (7th Ed.). New York: McGraw-Hill.
Cargan, L. (1986). Stereotypes of singles: A cross-cultural comparison. Archives of Sexual Behavior, 27, 200–208.
Harness, J. (2010). The 12 most disturbing fetishes to keep you up at night. Oddee, September 12. Located at: http://www.oddee.com/item_97279.aspx
Holmes, S.T. & Holmes, R.M. (2009). Sex Crimes: Patterns and Behaviors (3rd Edition). Thousand Oaks, CA: Sage.
Krafft-Ebing, R. von (1886). Psychopathia Sexualis (C.G. Chaddock, Trans.). Philadelphia: F.A. Davis.
Love, B. (2001). Encyclopedia of Unusual Sex Practices. London: Greenwich Editions.
Jenks, R. (1998). Swinging: A review of the literature. Archives of Sexual Behavior, 14, 507–521.
Marten, Z. (1986). Candaulesism – Case report Psychiatrica Polska, 20, 235-237.
McCary, J. (1978). McCary’s Human Sexuality. New York: Van Nostrand.
Wikipedia (2012). Candaulism. Located at: http://en.wikipedia.org/wiki/Candaulism
There are various websites that list hundreds of different types of sexual paraphilias. Many of these paraphilias are simply the names of specific phobias with the suffix ‘-phobia’ replaced by the suffix ‘-philia’. Examples of this include: agoraphobia and agoraphilia (fear of the outdoors; sexual arousal from the outdoors), cremnophobia and cremnophilia (fear of steep cliffs and precipices; sexual arousal from steep cliffs and precipices), and kynophobia and kynophilia (fear of getting rabies; sexual arousal from getting rabies). Another sexual paraphilia that often appears in these lists is coulrophilia (sexual arousal from clowns) that I assumed was just based on the opposite phobia (coulrophobia – fear of clowns) and didn’t really exist (especially as it doesn’t appear in either Dr. Anil Aggrawal’s Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices or Dr. Brenda Love’s Encyclopedia of Unusual Sex Practices. Furthermore, there is not a single reference to coulrophilia in any academic article or book that I am aware of. The most in-depth piece of text that I came across was this snippet from the online Urban Dictionary that notes:
“Coulrophilia is the paraphilia involving sexual attraction to clowns, mimes and jesters. The most likely reason behind this is because of lack of childhood, but some say the attraction is because the person behind the face paint could be anybody that you may or may not know”
I had all but given writing up a blog on coulrophilia until I (by chance) stumbled upon an online forum where a group of people were discussing their respective clown fetishes. I’ve picked out some of the more interesting admissions and have attempted to provide a little commentary on each extract and then a more general summary at the end of the blog. Obviously I have no way of knowing how truthful any of these accounts are, but they appeared genuine to me (particularly given the detail that some of them go into).
Case 1 (Gay male): “I think my fetish started out as more of a fetish for face painting, which has turned me on [for] as long as I can remember…Until I found this [paraphilia] site I always thought I was pretty much alone. Most of the comments I’ve seen elsewhere revolve around scary clowns. Not for me. My face paint interest has always been about silly, the sillier the better! That goes for clowns too, the clown face always seemed like the goofiest, silliest face paint you could possibly put on. One thing led to another and I went from painting my face to buying a clown nose, to the whole deal, costume, paint, wig, gloves, bow tie, shoes, you name it. I think for me the turn on comes from the willingness to look silly. I’ve always been very stoic and uptight to a fault, I find it very hard to let my hair down and relax. So, I think it’s the fear of being silly in front of other people that gives me a rush. To see someone not only look goofy in front of other people, but to actually want to do it, and enjoy it, is overwhelming to me…Although most people don’t find this stuff sexual and would never know the difference, in my mind I’d be doing something private out in the open. My partner has been wonderful with this. I got up some incredible courage one day and put on a clown nose in front of him and to my surprise he wasn’t the least bit put off. I eventually felt him out a bit more here and there and then just told him everything, since then he’s been very supportive and helped me embrace my fetish and the happiness it brings me”.
Commentary: This person notes that their initial sexual arousal dates back (presumably) to childhood, and was for face painting rather than clowns. It appears there was a gradual generalization process that changed the sexual focus from face painting to clowns. In addiction terminology, this individual seems to have developed a kind of ‘tolerance’ over time as the sexual focus went from just buying a clown nose to gradually buying the whole costume to satisfy their sexual needs. The ‘high’ or ‘buzz’ came from the silliness associated with wearing clown’s clothing although I am unsure as to whether it is genuinely just the ‘silliness’ or whether it might be some sort of feeling humiliated (but that’s pure speculation on my part). Given the partner supports the fetish, there is no problem with the behaviour. The fetish only appears to be manifested when the individual wears the clown outfit himself.
Case 2 (Heterosexual male): “I am a very lucky man. Roughly ten years ago, I completely opened up to my then girlfriend of a few months, admitting everything to her…That I loved seeing girls get pied in the face and have buckets of slime dumped on their heads. And that what I promoted as an irrational fear of clowns was to hide the fact that I actually was heavily aroused whenever I saw a female clown. That I really just wanted to dress in baggy pants, wear greasepaint and a big red nose, hurl pies, spank with rubber chickens and have a good silly ****. She said ‘okay’. It was no big deal. Years of repression and guilt and I had nothing to fear. She loved me and was willing to indulge in my fetish sparingly. I felt like the luckiest guy in the world”.
Commentary: As with Case 1, the partner was supportive of the fetish (following an ‘opening up’ conversation) and therefore there is no problem. Interestingly, the person pretended to be afraid of clowns as a way of masking his true feelings (and is something that is not unusual in the more general fetish literature). The most interesting observation is the fact that there is also a crossover with ‘pie fetish’ (the throwing of pies at people) that is a form of salirophilia (sexual arousal for messiness) that I outlined in a previous blog. The reference to spanking with ‘rubber chickens’ may also suggest (at least in part) a spanking fetish. The fetish appears to be located in the visual attraction to women in clown’s clothing rather than wearing it himself.
Case 3 (Bisexual male): “I have always had a clown fetish as long as I can remember. Even before I knew what arousal was, or fetishes for that matter, any of it, I have been strangely interested in clowns. I used to think of clowns before I went to sleep at night…I honestly thought it was because I hated clowns and wanted to fight them, but I realize it was the other way around. I would imagine myself at an entire circus surrounded by clowns and going on adventures to fight them…So I don’t remember thinking about clowns that much after I was really young until puberty hit…Throughout my teens and beyond, I’ve fantasized about clowns. I’ve also have always liked both sexes of clowns, male and female. My fetish can work with both, honestly…I’ve always been into a classical clown look, circus type, hilarious and silly…In my late teens and early adulthood, when the internet was becoming more common, I would talk to others that had clown feelings like me. It was a shock, at the time, to log online to look up pictures of clowns and suddenly realize that others had your fetish. As tame as my fetish is, it honestly takes up the primary desire of my sexuality and to meet others that felt the same way, it was cool. Clowning also introduced me to the pie fetish, which I like as well but honestly, it’s the clowning that does it for me”.
Commentary: This person’s clown fetish again began at an early age and appears to have built through thinking about clowns before going to sleep every night (and thus sexualizing the content even if the individual was unaware that the content was sexual. There appears to be what Sigmund Freud would call a latent period (the years before puberty) when the sexualization of clowns all but disappeared only to re-appear in his teenage years (i.e., am adolescent ‘awakening’). Like Case 2, it appears the individual is sexually aroused by watching clowns (irrespective of gender) rather than dressing up as a clown himself. Also like Case 2, he mentions an associated ‘pie fetish’ (i.e., a possible salirophilia crossover fetish). He describes is love of clowns as his “primary desire” indicating that it may well be a true fetish rather than just a strong liking for clowns. It appears he has met other like-minded coulrophiles on the internet, and as I argued in one of my recent papers on paraphilias, it is the rise of the internet that has facilitated the growth of this little known paraphilia.
Case 4 (Heterosexual female): “I’m an 18 year old chick and well I’m not sure how it all started. But I’ve always thought of clowns as being so sexual and crazy. I get turned on by the way they act and make perverted jokes. The make-up and clothes are really fun and exciting. Recently I went to Halloween horror nights and had a blast. At the center of the amusement park there were these clowns just messing with people and scaring them…The main clown was on a podium…I went to go get a picture with him and…he said ‘hey how about me and you go behind that ice-cream truck and I give u a little popcicle treat eh?’…He pulled me closer to him with the cane and I almost went crazy. I wanted to **** that guy in the costume so bad. I don’t see clowns as innocent childhood ideas. I see them more as erotic fantasy sex trips”
Commentary: This person is unsure of how her clown fetish began but appears to suggest it started back in her childhood given she “always thought of clowns as sexual”. It is unclear whether this person’s experiences of coulrophilia have gone beyond masturbatory fantasies but does seem to have a clown fetish rooted in make-up and dressing-up (two activities that she may have enjoyed as a child and more likely to be encouraged by parents as she was female rather than male).
Case 5 (Bisexual male): “Well, at first I never really liked clowns. In fact, I hated them but I was never afraid of them…One day, I went to my granny’s house after school. I had this one massage ball/stress ball or whatever and occasionally put it close to my nose and looked in the mirror and thought it looked like a clown nose. But this particular day, I had this odd thought that my math teacher wanted me to dress up as a clown and entertain some younger kids to bring out my happiness or some crap like that. The thought seemed stupid to me at first, but at my granny’s house I was known for being mischievous, curious, overly imaginative, and above all weird. So I had to try it and pretend. I made a hole in the ball so it could fit on my nose, got some of my granny’s old baggy scrubs, some fluff, and markers. I sort of looked like a clown so I danced around a bit and made silly faces in the mirror then I put the costume away. A couple days later I was at my granny’s house again and I had the ball on my nose again and I had the urge to masturbate…After I would go to my granny’s house every now and again and I had the urge to masturbate but with the ball on my nose. It never occurred to me that I needed the ball to masturbate with but without it, it wouldn’t feel as good. Eventually, I started picturing myself in a full clown suit with make-up on when I masturbated…I realised that I had a sexual attraction to clowns and I would fantasise about them…I fought this fetish for years…[At school] in the drama room…I found a real clown nose in there…and I had so much fun with it but I would always feel guilty afterwards…Now I can be attracted to someone without being a clown but if they are dressed as clowns, it turns me on waaaay more. So now I’m bisexual and I have a clown fetish”.
Commentary: This person’s sexual interest in clowns doesn’t appear to have begun until the onset of puberty, and even then it was only through associative arousal where the masturbatory spherical stress ball eventually represented a clown’s nose. The clown’s nose is then becomes central to all masturbatory fantasies so much so that it has to be present for sexual arousal to manifest itself (and thus a true fetish). As with Case 1, there is a kind of ‘tolerance’ behaviour where more and more aspects and items of a clown’s clothing have to be present to feed the sexual fantasies. There also appears to have been some associative pairing (i.e., a classically conditioned response) between an attractive teacher and the thought of him as a clown entertaining the children in his class.
Case 6 (Gay male): “I honestly do not recall when I started liking clowns, I was not a big fan of the circus and I do not remember seeing lots of clowns on TV or in real life… Somewhere in high school, I remember seeing some guys with their faces painted (I recall being at some sort of carnival or fair). One of these guys had his face painted like a clown…I remember being mesmerized by his painted clown face. I started fantasizing about myself painted up like a clown. Then I started having fantasies about a guy dressed up like a clown coming up to me and painting my face like a clown. These fantasies stuck with me for years. I knew they excited me, but was not ready to admit to myself that I found clowns sexy…A couple years later I was in some store, around Halloween…Suddenly my eyes focused on a clown makeup set…I painted my face up like a clown – it was amazing! There is just something about becoming a clown, your face underneath all that makeup, it’s silly, exciting, humiliating, liberating, and sexy all at the same time, at least for me…Several times during college I grew a beard, but I would always end up shaving it off, so I could paint my face up like a clown…I find it is such a turn on to think of a guy protesting, adamantly refusing to wear clown makeup and a clown costume, swearing up and down he is not a clown, will NOT dress up like a clown, yet somehow he ends up dressed and painted up like a clown anyway…Somewhere in my childhood I also discovered I love seeing guys hit in the face with a nice, thick cream pie (and of course getting hit in the face with a pie or twenty myself)…Becoming a clown and being pied is a big turn on for me…I would love to find a guy someday who understood this, who loved to take or throw a pie, loved clowns or loved being a clown”.
Commentary: This person does not recall how his clown fetish developed but given he did not like circuses or clowns in childhood it is something that developed during adolescence. There was clearly a key incident of seeing someone with a painted face and feeling sexually attracted towards that person which initiated the fetish (again through associative pairing). As with Cases 2 and 3, there is also a salirophilic pie fetish and he loves to dress up as a clown himself as well as finding other people dressed as clowns sexually arousing. He also describes the act of dressing in clown’s clothes as simultaneously “silly, exciting, humiliating, liberating and sexy”. Again, this suggests there are some sexually masochistic desires underlying the behaviour. He also says that “being pied” is a sexual turn-on (which again has sexually masochistic undertones).
Case 7 (Male, unknown sexual orientation): “I loved clowns ever since I was about 5 [years old]. I don’t know exactly how it started (probably me seeing them on TV)…but one night I decided that I really wanted to be a clown. This gradually grew into a full-blown fetish as I got older, and I would create fantasies about them and masturbated whenever I had time alone…Above all things, I had always wanted a clown nose. For some reason, that part of the costume just turned me on the most (especially the honking ones)…Oddly enough, when I’m not thinking about clowns, I am a VERY serious, nerdy, and down-to-earth student…After a trip to the grocery store in my mom’s car, I decided to take a detour to a party/costume place nearby and pick up everything clown-related that I wanted. Ironically, most of my fantasies involve other people laughing at my stupidity, despite the fact that my friends are convinced in real life that I can’t take a joke…The few friends who actually know about my fetish are generally supportive”.
Commentary: This person’s clown fetish appears to have started in early childhood as they “loved” clowns from an early age. As with other cases discussed here, masturbatory fantasies appear critical to the development and maintenance of the fetish through repeated associative pairing of fantasies about clowns and sexual arousal. Interestingly, this person appears to use the dressing up in clown’s clothing as an escape from his day-to-day life. As with Case 1, the clown’s nose appears pivotal in the development of their sexual fetish. This person appears to only derive sexual arousal from dressing in clown’s clothing himself (as a form of escape) rather than watching other people dressed as clowns. There is also a masochistic element to the behaviour as he admits that he enjoys others laughing at his “stupidity” at wearing a clown’s outfit.
Looking at all the cases as a whole, there are some commonalities – even among such a small number of cases. On the whole, coulrophilia appears to originate from a young age, mostly male-based, and arguably there appear to have been associative pairings from this young age (between sexual arousal and clowns) resulting in classically conditioned behavioural responses (i.e., sexual attraction to clowns). There also appear to be overlaps with other sexually paraphilic behaviours (i.e., salirophilia in the form of ‘pie fetishes’ and transvestic dressing-up). Also, Halloween appears to be a time that some enjoyed as an annual opportunity to engage in their preferred sexual behaviour. There didn’t seem to be any association between coulrophilia and sexual orientation as even among such a small number of cases, there were homosexual, bisexual and heterosexual orientations. Whether any empirical or clinical research into coulrophilia will ever be carried out remains debatable, but these few cases at least suggest the paraphilia may exist.
Love, B. (2001). Encyclopedia of Unusual Sex Practices. London: Greenwich Editions.
In a previous blogs I have examined both Celebrity Worship Syndrome and whether fame can be addictive. Another behaviour allied to both of these is celebriphilia. There has been no scientific research on celebriphilia and I have only come across a few passing references to it in academic texts. In his 2009 book Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices, Dr Anil Aggrawal describes it as a sexual paraphilia where a “pathological desire to have sex with a celebrity”. The online Medical Dictionary is slightly different and defines celebriphilia as “an intense desire to have a romantic relationship with a celebrity” (and is therefore slightly different is the focus on this second definition is romance rather than sex, although there is an implicit assumption that having romantic relationship would involve sex). Finally, the only other definition that I have come across is in the online Nation Master encyclopedia that was a bit more padded out and claimed that:
“Celebriphilia is the sexual fetishism and obsession with sex with a celebrity or famous person. Celebriphiliacs may stalk these celebrities and either observe them for sexual pleasure voyeuristically or try and approach them and have sex with them. Some may simply masturbate to images of them”
Despite this more in-depth definition, it actually complicates matters as it brings in other behaviours such as voyeurism and stalking that are separate entities in and of themselves. As far as I can tell, the first reference to ‘celebriphilia’ appeared in an article written by journalists Benjamin Svetkey and Allison Hope Weiner for Entertainment Weekly. Their article was about Bonnie Lee Bakley, the wife of American actor Robert Blake (star of shows like Baretta and films such as In Cold Blood), who was shot in 2001 (May 4) while sitting outside a Los Angeles restaurant in Blake’s car. (Blake was eventually charged with his wife’s murder but was found not guilty. The murder remains officially unsolved although Bakley’s grown-up children from previous relationships took out a civil suit on Blake and was later found guilty of wrongful death).
The focus of the article by Svetkey and Weiner was Bakley’s celebriphilia and her ‘celebrity obsession’ (more specifically, her long-term history of pursuing relationships with celebrities). Bakley’s close friends all stated that her aim in life was to marry someone famous and all of her actions were geared around achieving this goal. Bakley was quoted as saying “being around celebrities makes you feel better than other people”. Her pursuing of celebrities began in 1990 when she became obsessed with wanting to marry rock ‘n’ roll singer Jerry Lee Lewis. She even moved to Memphis where Lewis was living, met him, and befriended Lewis’ sister as a way of getting closer to him. Bakley may have had a brief sexual relationship with Lewis, and in 1993 she gave birth to a daughter and claimed Lewis was the father (and even went as far as to name the baby Jeri Lee). Paternity tests later proved that Lewis was not the father of Bakley’s daughter. Following a move from Memphis to California, she continued her celebrity obsession by pursuing many different celebrities including actor Gary Busey, singer-songwriter and guitarist Chuck Berry, singer Frankie Valli, actor Robert De Niro, singer-songwriter Lou Christie, publisher Larry Flynt, entertainer Dean Martin, and musician Prince, before having a relationship with Marlon Brando’s son, Christian (following his release from prison in 1996).
It was in 1999, that Bakley met American actor Robert Blake while still dating Brando. She became pregnant again (telling both Blake and Brando that they were the father of the baby). She believed Brando was the father of the daughter she gave birth to (naming the child Christian Shannon Brando). However, later paternity tests showed it was Blake who was the father (and the baby was then re-named Rose). In November 2000, Bakley and Blake married (and Blake became Bakley’s tenth [!!!] husband). When I first read about Bakley’s attempts to have a relationship with someone famous, the first words that sprang to mind was ‘groupie’ and ‘stalker’. However, the article by Svetkey and Weiner specifically stated that:
“People who attempt to make themselves ”feel better” by romantically pursuing the famous [are] not groupies: Groupies are merely overzealous, oversexed fans. They’re not stalkers, either. Bakley’s relationship with Blake wasn’t imaginary…nor is she known to have ever threatened him with physical harm. And although her past was hardly squeaky-clean…she wasn’t simply a grifter. What Bakley pursued with meticulous and methodical precision wasn’t so much cash as cachet, the reflected glory of being with a star. Any star would do — even one like Blake, who hasn’t shone for the better part of a decade. Unlike stalkers and groupies, people like Bakley generally don’t develop crushes on the stars they pursue — it’s fame itself that flames their desires, regardless of whom it’s attached to. Sometimes they don’t even seem to like those they’re chasing. While Bakley was attempting a relationship with Blake, for instance, she was also apparently involved with Marlon Brando’s son Christian”.
Most of the famous people that she pursued most actively (i.e., Blake, Brando, Lewis) had careers that were on the wane. She chose people that wanted validation that they were still famous. Both Bakley and the ‘stars’ she chased appeared to be yearning validation, attention and wanting to be perceived as special. An American psychotherapist – Donald Fleming – was interviewed for the article by Svetkey and Weiner. He speculated about celebriphiles:
”Often these people have serious identity problems. They lack a centered sense of self. They’re usually people that have not developed any particular skills or abilities in life. They never developed out of their grandiose childhood wishes and fantasies to be important. The only way they can feel important or special or unique is through famous people being part of their life…People who follow stars often have the obsessive-compulsive trait. They can fool almost anybody. They become so acute at reading how to meet another person’s needs that they can pick up on their vulnerabilities and play them like a violin”.
Dr. David Giles who wrote one of the best books on the psychology of fame – Illusions of Immortality: A Psychology of Fame and Celebrity – explains the relationships that people have with celebrities as a parasocial interaction:
”One of the things about fame is how incredibly new it is to human experience. It started with mass communication, which is only about 100 years old. And the speed with which it’s developed – radio and then TV – has been astonishing. In an evolutionary sense, we may not have caught up with the phenomenon of fame as a species”.
Celebrity (and therefore celebriphilia) is as Dr. Giles would argue a completely modern, man-made phenomenon. In typical journalese, Svetkey and Weiner wrote that celebrity has “been injected into the cultural bloodstream like an untested drug – with a similar rush of disorienting results”. They also speculate about other people that display celebriphilia:
“Courtney Love may have once suffered a touch of it. (‘Become friends with Michael Stipe’, Kurt Cobain’s widow supposedly jotted in a journal years ago, mapping her road to fame)…And certainly Whitney Walton – known around Hollywood as the mysterious ‘Miranda’ – has something like it. She became infamous for charming her way into telephone friendships with Billy Joel, Warren Beatty, Quincy Jones, Richard Gere, and…other celebrities [including] Robert De Niro”.
As noted above, there has been no empirical research on celebriphilia unless you include the small amount of research on ‘celebrity stalking’ (although very few academics who have written on the topic use the word ‘celebriphilia’). However, there are a few exceptions. For instance, Dr. Brian Spitzberg and Dr. Michelle Cadiz wrote a paper on the media construction of stalking stereotypes and described one of the types as ‘stalking as celebriphilia’ in a 2002 issue of the Journal of Criminal Justice and Popular Culture (although the authors didn’t actually define what celebriphilia was in this context). In a 2006 book (Constructing Crime: Perspectives on Making News and Social Problems) edited by Dr. Victor Kappeler and Dr. Gary Potter, the authors briefly noted (in what seems a follow on from the paper by Spitzberg and Cadiz) that “media reports eventually moved away from a dominant image of stalkers as exclusively experiencing ‘celebriphilia’”.
Giles, D. (2000). Illusions of Immortality: A Psychology of Fame and Celebrity. London: Palgrave Macmillan.
Kappeler, V.E. & Gary W. Potter, G.W. (2006). Constructing Crime: Perspectives on Making News and Social Problems. Prospect Heights, IL: Waveland Press.
King, G. (2011). Who murdered Bonny Lee Bakley? (part 7: Bony the celebriphiliac). Crime Library, Located at: http://www.trutv.com/library/crime/notorious_murders/family/bakley/7.html
Medical Dictionary (2012). Celebriphilia. Located at: http://medical-dictionary.thefreedictionary.com/Celebriphilia
Nation Master (2012). Celebriphilia. Located at: http://www.nationmaster.com/encyclopedia/Celebriphilia
Spitsberg, B.H. & Cadiz, M. (2002). The media construction of stalking stereotypes. Journal of Criminal Justice and Popular Culture, 9(3), 128-149.
Svetkey, B. & Weiner, A.H. (2001). Dangerous game. Entertainment Weekly, June 22. Located at: http://www.ew.com/ew/article/0,,256019,00.html
Wiktionary (2012). Citations: Celebriphilia. Located at: http://en.wiktionary.org/wiki/Citations:celebriphilia
“The rhythm, the feel, the vibrations – god it felt good. Imagine the most static, heated thrill of shivers running through your body right now. Do it. That is what I was feeling in that moment” (from Cubicle Dancing, Literotica website).
The association between dancing and sex has long been known, and many forms of dancing including belly dancing, pole dancing, lap dancing, and (obviously) striptease are erotic and/or sex-based. Furthermore, there are specific types of dance that are thought to be ‘sexy’ in and of themselves (e.g., salsa, rumba, tango, cha-cha, etc.). According to an old aphorism on the Fetipedia website, dance is “the vertical expression of a horizontal desire legalised by music” (a quote usually attributed to George Bernard Shaw by jazz musician and journalist George Melly in an article in the New Statesman magazine on dancing and discotheques dating back to March 1962).
In a previous blog I examined dancing as an addiction, but for some people, a desire for dancing may form the basis of a sexual paraphilia (i.e., choreophilia). Both Dr. Anil Aggrawal’s Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices book and Dr. Brenda Love’s Encyclopedia of Unusual Sex Practices define choreophilia simply as “sexual arousal from dancing” (although this in and of itself does not necessarily seem to indicate that the behaviour is a sexual paraphilia).
Other definitions of choreophilia appear a little more specific and/or expand on this basic definition. For instance, the online Urban Dictionary add that choreophilia involves dancing to orgasmic release and classes it as a form of masturbation. This is similar to the online Community Dictionary that defines choreophilia as the condition of being sexually aroused when dancing and/or dancing for orgasmic, ecstatic, or spiritual pleasure. The Right Diagnosis online medical site says that choreophilia refers to sexual urges, preferences or fantasies involving dancing including: (i) sexual interest in dancing, (ii) recurring intense sexual fantasies involving dancing, and/or (iii) recurring intense sexual urges. A more niche online website (Gay Pop Culture) defines choreophilia as ranging from feeling sexual arousal at seeing someone dancing to achieving an orgasmic like response to your own dancing. They also claim that the latter “though often disguised, has been a part of ecstatic rituals for millennia. Skilled and flexible people may include dance moves during sexual penetration”.
Dr. Brenda Love notes in an entry on choreophilia in her Encyclopedia of Unusual Sex Practices that sex and dance have long been associated as many historical dancing rituals from around the world were performed as worship to fertility gods (of which the modern day Hawaiian hula dance is a typical example). She also notes that music and dance are often combined to enhance erotic excitement and that such behaviours were often prohibited during times of repressive religious rule. She also quoted some text from the French pastor and theologian Jean Calvin (1509-1564) who denounced dancing by claiming it was the ‘chief mischief of all mischiefs’ and that dancing ‘stirreth up lust’. There are also historical accounts suggesting that people who danced for sexual reasons at festivals were demonically possessed. As Dr. Love noted:
“Many ancient festivals such as Dionysia, Bacchanalia, May Day, Saturnalia, feast of Fools, and Carnival, encouraged people to dance until they reached a state of euphoria. Catholic clergy often condemned dancing and other forbidden games in their churchyards during these festivals. (It seems that missionaries made a practice of building their churches over pagan altars, therefore during festivals people would naturally gather to these sites). The Arab Sufis, or whirling dervishes, Wiccans, American Indians, various African tribes, and the Sadhus of India, all use dancing to induce a euphoric trance. Christian groups such as the Quakers and Shakers did this as well”.
In a separate entry on ‘belly dancing’, Dr. Love notes that this form of dancing is a modern version of an ancient religious dance signifying sex and childbirth (i.e., another form of fertility dance). Her research indicated that belly dancing can be traced back through history in places such as Greece, Turkey, and various African countries (e.g., Egypt). In the US, it is widely believed that belly dancing was introduced at the Chicago World Fair in 1893 by New York politician Sol Bloom (and re-named the ‘hoochie-coochie’ dance). Based on the 1963 book Cradle of Erotica (by Allen Edwardes and R.E.L. Masters), Dr. Love also pointed out:
“One of the earlier forms of the belly dance was called the ‘awalem’ and was used as sex education for newlyweds in Egypt. The dancer(s) would stand on one spot and imitate the different sexual movements required for coitus. A second ancient dance, the ‘ghaziyeh’ had only dancers with a scarf or piece of cloth that they would swirl around and pull back and forth against their genitals until orgasm. The dancers were females who had clitoridectomies performed while young and therefore had to stimulate their genitals by intense and prolonged rubbing. Unlike silent belly dancers, these women would scream and moan like wild beasts until orgasm was reached; it was not until then that the dance ended and the orgy began”.
In the entry on belly dancing, Dr. Love also unearthed an interesting nugget from an 1898 book by Jacobus X called Untrodden Fields of Anthropology that outlined another form of sexual dancing performed by Senegalese people in Africa:
“In the anamalis fubil, the dancer in his movements, imitates the copulation of the great Indian duck. This drake has a member of a corkscrew shape, and a particular movement. The woman, for her part, tucks up her clothes, and convulsively agitates the lower part of her body by the motion of her haunches; she alternatively shows her partner her vulva, and hides it from him, by a regular movement, backwards and forwards, of the body”.
In more contemporary times, Dr. Love claimed that modern dance halls had their roots in sexual practices. The first US dance halls were founded by bar owners that hired females to dance with their clients (as a way of attracting new and larger numbers of clientele). Some of the hired women were prostitutes who then used the opportunity provided by the bar owners to offer additional sexual services.
An interesting 2012 article by Dr. Peter Lovatt in Psychology Today examined the relationship between sex and dancing, and reported that Charles Darwin believed dance was part of the mate selection process. As empirical evidence for this, Dr. Lovatt also noted that:
“Two groups of researchers (Brown et al., 2005 and Fink et al., 2007) suggest that the way we dance might be influenced by our hormonal and genetic make up, such that we use dance to communicate the quality of our genes to potential mates. In my own lab I have observed similar findings. I filmed people dancing naturally in a real nightclub and I found that men with high levels of the sex hormone testosterone dance differently to men with low levels of testosterone and, most importantly, women prefer the dancing of high testosterone men. Now, if we couple this with the finding that the female sexual partners of high testosterone men report having more orgasms during sex than the sexual partners of low testosterone men we can see how dancing style is well worth looking at when we are looking for a mate”.
As far as I am aware, there is no empirical research on choreophilia although there would appear to be some overlaps with other little researched sexual paraphilia such as melophilia (individuals who derive sexual pleasure and arousal from music), podophilia (i.e., foot fetishism in relation to high-heeled dancing shoes), and various types of clothing fetishes. The Right Diagnosis website says that treatment for choreophilia is “generally not sought unless the condition becomes problematic for the person in some way and they feel compelled to address their condition”. As with many sexual fetishes and paraphilias, it would appear that choreophiles learn to accept their sexual preference and manage to achieve sexual gratification in a way that is non-problematic.
Cuascud, T. (2012). Dancing could improve your sex life. Mamiverse, July 5. Located at: http://www.mamiverse.com/dancing-could-improve-your-sex-life-10192/
Fetipedia (2012). Choreophilia. December 10. Located at: http://www.fetbook.it/wiki/index.php?title=Choreophilia
Lovatt, P. (2012). Sex and Dancing. Psychology Today, March 12. Located ar: http://www.psychologytoday.com/blog/dance-psychology/201003/sex-and-dancing
Love, B. (2001). Encyclopedia of Unusual Sex Practices. London: Greenwich Editions.
Masturbation Mistress (2012). C is for cock stroking and choreophilia. June 6. Located at: http://www.masturbationmistress.com/blog/2012/06/06/c-is-for-cock-stroking-and-choreophilia/
Right Diagnosis (2012). Choreophilia. November 6. Located at: http://www.rightdiagnosis.com/c/choreophilia/intro.htm
While researching a previous blog on squashing fetishes I came across an online account from a dominatrix talking about ‘queening’ fetishes. According to Dr. Anil Aggrawal’s 2009 book Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices, queening is a BDSM practice in where one sexual partner sits on or over another person’s face “typically to allow oral-genital or oral anal contact, or to practice ass worship or body worship”. In the book’s glossary of sexual terms, Dr. Aggrawal simply defines queening as “sitting on the side of a person’s face as a form of bondage”. A 2005 book chapter by Dr Brenda Love (in Russ Kick’s Everything You Know About Sex is Wrong) examined some of the strangest sexual behaviours from around the world and included a short section on queening. She wrote:
“The term queening refers to the European practice of a dominant female using a man’s head as her throne. The woman sits in one of several positions, either on the side of the man’s head or so that his nose is near her anus with his eyes covered by her genitals. The object of queening is bondage or breath control, not cunnilingus. The man may wear supplemental restraints on the wrists and ankles. A slightly comparable American sex scene is where a stripper completely disrobes and stands over a sitting male with his head titled back so that her genitals are only a couple of inches above his face. She stays in this position, moving her pelvis to the music for about five minutes. The male is not permitted to touch her in any manner during this exhibition”.
According to the Wikipedia entry on ‘facesitting’, within a sadomasochistic and dominance/submission context, the practice can be an “especially intense form of erotic humiliation”. The article also claims the practice is commonplace among sadomasochists. Although this would appear to have good face validity, I have yet to come across an empirical piece of research that either confirms or disconfirms this. The article differentiates facesitting from ‘smothering’ (i.e., the complete obstruction of the airways for sexual purposes) because the person being sat is not totally deprived of oxygen. The article also claims:
“The full-weight body-pressure, moisture, sex odors and darkness can be perceived as powerful sexual attractions or compulsions. The person sat upon may be in bondage, sexually submissive, or simply held down by the body-weight of the other person. Sometimes special furniture is used, such as a ‘queening stool’ or ‘smotherbox’. A queening stool is a low seat which fits over the submissive’s face and contains an opening to allow oral-genital and/or oral-anal stimulation of the domme while seated. In modern BDSM vernacular, the queening stool allows open access to the crotch while seated…The queening stool is also related to a ‘smotherbox’ which also allows the person under the seat to be locked in place, restrained by the neck as in a set of stocks”
This description also suggests there may be overlaps between queening and other sexual paraphilias and fetishes such as squashing fetishes, amaurophilia (where individuals derive sexual pleasure and arousal by a partner who is blind or unable to see due to artificial means such as being blindfolded or having sex in total darkness), and osmophilia (where individuals derive sexual pleasure and arousal caused by bodily odours such as sweat and urine).
An online article about queening on the Toilet Duck website (that ‘celebrates and questions watersports and toilet games’) begins by asserting that defining the act of queening is “difficult to say the least without leaving readers wondering why”. Unlike the Wikipedia article, it does not differentiate between facesitting and smothering:
“[Queening is a] very erotic act in which a woman sits on a man’s face and is satisfied sexually while dominating her man and the man is incredibly turned on by the act as well…Also referred to as face sitting or smothering, queening is most often accomplished by a dominant woman sitting on her submissive man’s or slave’s face and deriving sexual pleasure by riding his face or forcing him to lick, suck, bite, or orally massage his domme’s vaginal and anal area until she climaxes. During a queening session a submissive experiences the sensation of his mistress’s weight on his face as she squats on top of his face. The smell of her, the moistness, and the slow erotic motion as she moves around on his face to gain pleasure from her submissive mixed with the urgency to breathe is what turns the sub on…Sometimes queening is accompanied by the infliction of pain, verbal humiliation, or water sports (the act of urinating on a sexual partner) depending on the couple and how deep into the BDSM scene they are into. Nipple twisting or flogging are also great additions to smothering as is a little cock and ball torture. However, Queening is most often used as a form of reward for submissives that have been very good”.
Although most of the claims made here are unsubstantiated empirically, the Toilet Duck article is at least written by proponents who actually engage in the practices they write about. This extract also suggests there are yet more overlaps with other sexual paraphilias including urophilia, masochism, and hypoxyphilia.
In my research for this blog I came across the Informed Consent website (“The UK’s BDSM website”) which highlighted queening as its ‘fetish of the week’ back in September 2010. As a consequence, it featured people writing about their queening experiences. I have collated a few extracts here to provide a flavour of what people enjoy about queening from a personal standpoint:
- Extract 1: “I practice [queening] and regard it more in [an orally erotic] way than as a means of breath play. Although I know for some the oral element doesn’t feature at all. For me, the breath play aspect is a fairly insignificant part of it”
- Extract 2: “I love all aspects of it. The sheer enjoyment of someone dominating me by pushing their body down on my face; the oral sex; the worshipping of an anus; the smells and tastes; the inability to control my breathing; being pushed right to the edge, gasping for the slightest bit of air. I love it when Mistress losses herself ‘in the moment’ so much that she forgets about me, and I literally have to protect my own breathing/life”
- Extract 3: “It’s one of my favourites, yet very rarely practiced…it encompasses so much…from total control to total intimacy”
- Extract 4: “Personally, I love [queening] and just can’t get enough of it. I seem to never get bored of it. The ultimate for me is for Mistress to sit on my face and conduct some nipple torture or candle wax on my chest. I think this is proper pain and pleasure mixed up perfectly”
The only other article of any length I have come across on queening is one on the Kinky Britain website. Their main take on queening is that it is a form of body worship but also sees the behaviour has having other sexual attractions including the darkness, the weight pressure, the smells, and the wetness (echoing some of the aspects outlined above). The article claims that it is not only engaged in by dominant women and submissive men, but also by “vanilla couples who use this highly-enjoyable position for woman-superior cunnilingus”. Like the Wikipedia article, smothering and queening are viewed as two different forms of sexual activity. The anonymous author notes:
“Smothering is NOT like regular cunnilingus. In fact, at times the guys can’t even lick because they’re just trying to inhale a breath of fresh air. Sure, that overpowering smell of [the vagina] is great, but oxygen is what they really want at times. Facesitting is very erotic in essence and may be practiced by non-BDSM (vanilla) couples for sexual pleasure. However, when applied in the context of female domination it symbolizes the Mistress superiority over the sub. There is a slight difference between facesitting to smothering or queening, which is associated with the deprivation of air, yet in the BDSM world these terms are often regarded as one”.
The other aspect to this article that is not mentioned in any others I have read concerns the type of submissive man (i.e., ‘the slave’) that engages in queening. The article claims it is the woman who chooses who the submissive male is, and it appears there is no commonality amongst the type of man who participate. The article claims (and I have no empirical evidence to counter them) that:
“She may wish to have a wimpish male twit under her. She may find more delight in subduing a macho strong male. She may have a cuckolded husband to humiliate, taunt and sit on. Some women like to have a mouth-dildo attached to their slave’s head, sticking up from his open mouth as a rideable accessory. This provides pleasant, full, vaginal passage orgasms, but prevents sucking and licking by the male victim. Other women blindfold their prone slaves, thus deleting any possible visual pleasure they might obtain. A few cruel ladies inevitably urinate on to his face after having orgasmed. Others enjoy demanding mouth service right after enjoying satisfactory adultery with a lover, thus making the victim more humiliated. Most queening ladies humiliate, taunt, torment, degrade and tease their victims before and after this enforced cunnilingus”.
The bottom line (no pun intended) about queening fetishes is that almost all the information we have appears to have been written by those who actually engage in the practice and that there is nothing written academically except passing references in academic books on unusual sexual practices. There is also the question of whether those who engage in the behaviour view it as fetishistic, and whether academics such as myself would class the behaviour as a fetish. Based on what I have read, queening appears to be an adjunct to other types of sexually paraphilic behaviour such as sexual masochism rather than a stand alone fetish although for some people, it may well be a genuine fetishistic sexual activity.
Charland, V. (2010). Fetish furniture in art (queening chairs, bondage, facestting, etc.). Cuckold Journal, November 27. Located at: http://cuckold-journal-wet-options.blogspot.co.uk/2012/11/fetish-furniture-in-art-queening-chairs.html
Kinky Britain (2010). Questions and answers about facestiing/queening. August 25. Located at: http://kinkybritain.co.uk/kinky/2010questions-answers-about-facesitting-queening
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.
Love, B. (2001). Encyclopedia of Unusual Sex Practices. London: Greenwich Editions.
McGuire, C. (1989). Perfect Victim. New York: Dell.
Murray, T. (1989). The Language of Sadomasochism. Westport: Greenwood Press.
The Toilet Duck (2011). Queening – Can this be enjoyable for both parties? August 7. Located at: http://thetoiletduck.com/20/queening-can-this-be-enjoyable-for-both-parties/
Wikipedia (2012). Facesitting. Located at: http://en.wikipedia.org/wiki/Facesitting
Just recently (and quite by accident while I was doing some research into fingernail fetishes – the topic of an upcoming blog) I came across a case study of an allegedly unique sexual paraphilia called ‘Sleeping Beauty’ paraphilia. The paper was by Dr. Francesco Bianchi-Demicheli and three colleagues, and published in a 2010 issue of the journal Medical Science Monitor. The case involved a 34-year old married man who was admitted to a psychiatric unit in February 2007 following a violent physical attack on his wife. The marriage had been failing for a number of years because of the man’s paraphilic actions in which his wife was an unwilling participant.
The man’s sexual focus was arousal from seeing women sleeping. This as I have written about in a previous blog on somnophilia is not unheard of. (Somnophilia is a sexual paraphilia in which sexual arousal is derived from intruding on, caressing, and/or fondling someone – typically a stranger – while they are asleep without force or violence.) However, where the paraphilia differed from ‘classic’ somnophilia was that the man liked to look after the woman’s hands and nails while they were asleep (this helps explain why I came across the case while researching into fingernail fetishism). The man also had an idealized routine and would always start with the women’s right hand before moving on to the left. Over the years of the marriage, the urge to control his paraphilic interest worsened. At the start of his marriage he used to give his wife sleeping pills that she consented to take. However, the wife eventually refused to take the medication given by her husband. Consequently, the man began to surreptitiously administer sleeping pills (the benzodiazepine Bromaezepam) to his wife without her knowledge. In 2006, the man’s wife discovered what her husband had been doing and the relationship deteriorated even further. The authors wrote that:
“Because of the extremely powerful obsession with sleeping women and painting their nails, the patient disguised himself with a latex mask and attacked his wife, as she returned from work, with an Olerosin Capsicum (OC) spray, to anaesthetize her. During this episode, his wife succeeded in taking off his mask, escaped and called the police who brought him to the psychiatric emergencies”.
Following a psychiatric assessment that was deemed “normal” the man revealed that when he was 10 years old he had an incident of head trauma that resulted in a four-day long coma. He subsequently received various neurological evaluations, including neuroimaging brain scans. The authors reported that:
“The cerebral MRI showed a moderate atrophy in the fronto-parietal region with a diffuse and severe white matter injury compatible with his previous head trauma. On a functional viewpoint, this brain network is known to sustain among others, the sense of self, body-image, and attention mechanisms. His neuropsychological exam was in line with this assumption. The patient was diagnosed with a moderate dysexecutive syndrome and a very specific body image disorder characterized by an incomplete mental image of his hands, mostly the right (i.e., personal representational hemineglect), as ascertained by his graphical representation of his body parts. The clinical hypothesis was that the paraphilia might be related to his post-traumatic disturbed body image and more specifically to the incomplete hands representation”.
The authors made reference to a number of studies that suggest paraphilic behaviour can appear following brain damage (see ‘Further reading’ below) and concluded that their case study highlighted “the potential link between paraphilia, deviant and aggressive sexual behaviour, neurological disturbance and self-representation…Presumably, the occurrence of head trauma leading to catatonia in adolescents might have played a critical role on the development of his sexual self and body image”.
A good critique of this particular case study was by The Neurocritic who wrote that:
“One puzzling aspect of this case is why the ‘Sleeping beauty paraphilia’ became uncontrollable only in adulthood, showing a progressive escalation during his marriage. This might be suggestive of a neurodegenerative disorder, but that was not part of his diagnosis. And I’m not sure why an old traumatic brain injury would have lead to ‘moderate’ atrophy in the fronto-parietal region. I might have expected more involvement of the orbitofrintal cortex, given the nature of the patient’s behavioral changes. However, many other examples of impulsive sexual offenses are even less obviously related to neurological status (e.g., after head injuries when the damage might not be visible on an MRI scan, and of course the population of offenders who have never sustained a TBI [traumatic brain injury]). Since the lesions were distributed and not focal, a final mystery is why the body image disturbance was confined to the right hand (implying a left hemisphere origin). This type of personal representational hemineglect (neglect for a mental representation of one side of the body) is most often associated with lesions in the right hemisphere”.
The Neurocritic also makes a point that I have raised in other blogs that I’ve written on various paraphilias concerning the issue of whether something is problematic if there is a willing participant to share the sexual urges. The Neurocritic concludes:
“What is considered acceptable can vary widely across cultures and subcultures (Bhugra et al, 2010) and across individuals. If the patient of Bianchi-Demicheli et al. found a partner willing to have her fingernails done while sedated with sleeping pills, perhaps the classification would change from paraphilic disorder to something that might be considered strange and paraphilic to most people, but causing no distress to the two willing participants”
Personally, I feel this paraphilic behaviour is just a sub-type of somnophilia or somnophilia overlapping with hand fetishism. However. Given the complete lack of case studies ion the clinical literature on somnophilia, who is to say that this case study is not representative of somnophiles more generally?
Bianchi-Demicheli F, Rollini C, Lovblad K, & Ortigue S (2010). “Sleeping Beauty paraphilia”: Deviant desire in the context of bodily self-image disturbance in a patient with a fronto-parietal traumatic brain injury. Medical Science Monitor: International Medical Journal of Experimental and Clinical Research, 16(2), C15-C17.
Bhugra D, Popelyuk D, McMullen I. (2010). Paraphilias across cultures: Contexts and controversies. Journal of Sex Research, 47, 242-56.
Briken, P., Habermann, N., Berner, W. & Hill, A. (2005). The influence of brain abnormalities on psychosocial development, criminal history and paraphilias in sexual murders. Journal of Forensic Science, 50, 1204-1208.
Lehne G.K. (1994). Brain damage and paraphilia treated with medroxyprogesterone acetate. Sex and Disability, 10, 145–158.
Miller, B.L., Cummings, J.L,. McIntyre H et al (1986). Hypersexuality or altered sexual preference following brain injury. Journal of Neurology, Neurosurgery and Psychiatry, 49, 867–873
The Neurocritic (2010). “Sleeping Beauty Paraphilia” and Body Image Disturbance After Brain Injury. April 11. Located at: http://neurocritic.blogspot.co.uk/2010/04/sleeping-beauty-paraphilia-and-body.html