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Why do people visit a dominatrix?

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These men explain the appeal

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Everyone recognizes the popular image of the dominatrix standing over a cowering man, usually with a whip in her hand.

‘S&M’ has been a popular theme in art and films for a very long time, although it’s now generally referred to as BDSM (a surprisingly recent term which covers a whole heap of different kinky activities).

The development of the internet has made it easier than ever to find people willing to indulge your kinks and the pro-domme business is more popular than ever. But what makes men want to pay for the privilege of being hurt and humiliated?

I spoke to two men who use professional domme services and asked them – why?

Jason

‘I had fantasies around pain and punishment from a very young age. When I was about eight I was left in a car by my parents while they went to a dinner.

‘Unable to sleep I came across the hard case my father kept his glasses in and smacked myself with it. I guess it developed from there.

‘In my teens I bought a riding crop and had to create a complex lie to explain its presence in the house when it was found. Ours, by the way, was a loving, completely abuse-free family with almost no corporal punishment.

‘My first marriage was completely vanilla. When we separated I finally went to see a Domme I found in the back pages of a London newspaper.

‘She tied me to a chair and beat me so hard the bruises lasted a fortnight. At first I was too shocked and horrified to enjoy it but by the end I was surfing a huge wave of pain and endorphins and I floated out of her apartment.

‘I’m more masochistic than submissive, so it’s about pain more than humiliation. It’s hard to explain.

‘It’s the intimate interaction with the Domme, the sense of giving up all control to her, it’s the extreme sensations she causes and the beautiful clarity of focus that comes from the need to master them.

‘It’s the floaty subspace that pain can take you to, it’s the sense of having been challenged and survived. It’s all those things and more.

‘[If you want to visit a domme] think carefully about what you want to explore and read a lot of Dommes’ websites first.

‘Make it clear you are inexperienced and ask for an introductory session where you can try different aspects of BDSM at a mild level.

‘Be patient though – like any sex workers, Dommes unfortunately have to filter out a lot of timewasters and abusive people for each genuine new client.’

Stefan

‘A girl I played with at primary school would spank me if I misbehaved in the games we were playing – I think I was supposed to be a very disobedient puppy.

‘I then went to a boys’ school so met very few girls until sixth form college. We played a card game called ‘rappsies’ – if you lost you would have your knuckles hit with the pack of cards. I did my best to always lose to the girls.

‘I was a late starter outside my fantasy life. I studied hard and went to university before losing my virginity.

‘I’ve been with the same woman all my adult life – she shared my fantasies for a long time but then her interest in sex gradually waned away to nothing.

‘I could find fellow kinky people on the internet but I wasn’t looking for a relationship outside my marriage.

‘My wife is my wife and I love her but she no longer seems to have the need to have a sexual relationship, whereas I still enjoy sex – or at least my version of sex.

‘There can be pain but it is always balanced with pleasure – have you ever had a sore tooth that you bite on every now and again just to see?

‘The dommes I visit are all incredibly attractive and I have the need to please them. They all seem to genuinely enjoy what they do and ensure I get the experience I desire.

‘Strangely I don’t see being pissed on or spat on as being humiliated, I find it incredibly personal and intimate. It’s all down to the scenario.

‘I feel honoured – I’m getting exactly what I asked for. I would say I enjoy sensual domination and wouldn’t visit a domme who I thought didn’t care for me.

‘The mistresses I see (and their partners) are all regularly tested for STI’s so I feel that I’m not really putting myself at that much of a risk – and I get tested regularly too.

‘I don’t think [fetishes] have a psychological trigger. Probably I have a need to be liked and accepted by a woman, but what heterosexual man doesn’t? In my work life I’m generally the one in charge, on call 24hrs a day.

‘I have taken part in cuckold sessions where the mistress has sex with another man while I am ‘forced’ to watch, then to have to clean up the mess. Again I actually enjoy watching the mistress enjoying herself (I knew it was something she was looking forward to!).

‘It’s role play and I enjoy my role. Life is all about experiences – why leave this world knowing you have missed out on some that were within your grasp?’

What’s it like to be one of the women providing these services? I spoke to professional domme Ms Slide, who gave me the lowdown on dominating men for a living.

Have you always been interested in kink?

‘Dominatrix work has always been an integral part of who I am. Everyone has their own individual kinks and fetishes and I’m no different.

‘Practices perceived as unconventional are too often stigmatised. There is no such thing as ‘normal’ when it comes to consenting adult sexuality.’

How did you end up being a domme?

‘Kink was something that always fascinated me and I crossed over into the fetish scene from goth and cosplay.

‘Friends of friends began to contact me privately for sessions before I ever advertised as a pro-domme.

‘My career started almost by accident, but it’s something I love and will continue to do for as long as I’m able.

‘I am also a writer and illustrator and am now privileged enough to be able to take months out from pro-domming if I have a big project on the go, but I don’t ever see myself stopping entirely. It’s who I am.’

Where does the law stand re domme work?

‘UK law is tricky about what does or doesn’t constitute sex work.

‘Sex workers are all equally stigmatised (and put in danger) because of the legislation around how many of us can work together in one place without it being classed as a ‘brothel’.

‘The proposed criminalisation of all clients – the ‘Nordic Model‘ – would push our work underground, making the most vulnerable of us take greater risks for less money and undermining our safety.

‘Solidarity is important. Whatever our circumstances – whatever kind of sex work we do and whatever reason we have for doing it – we deserve the same rights and safety as workers in any other industry.

‘The law should protect us, not harm us – this can only be achieved through full decriminalisation, destigmatisation and unionisation.’

Is there a typical client?

‘No! The stereotypes you see on television of rich old bankers are largely inaccurate (unless that’s the demographic you specifically choose to market to – some dommes specialise).

‘Most of my clients have been men, but not all. I choose clients depending on how compatible we are.

‘If they have the wrong attitude, or have interests outside of what I enjoy, they don’t get to meet me.’

Do your friends and family know about your work?

‘I’m largely ‘out’ to friends and family, which is a privilege that many don’t have.

‘I have had problems in the past due to people’s misconceptions about kink and sex work which just makes me more determined to challenge the media misrepresentations of who we are and what we do. We are real people, not stereotypes.’

Complete Article HERE!

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Why Aftercare Is The BDSM Practice That Everyone Should Be Doing

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By Sophie Saint Thomas

If you’re unfamiliar with the BDSM scene, you might think it’s all whips, handcuffs, and pleasurable pain, but there’s one important element that BDSM practitioners have built into their sex lives to make sure that everyone involved feels safe and cared for after play time is over: a practice known as aftercare. And whether you’re into BDSM or have more vanilla tastes, aftercare is something everyone should be doing.

In the BDSM world, aftercare refers to the time and attention given to partners after an intense sexual experience. While these encounters (or “scenes,” as they’re called) are pre-negotiated and involve consent and safe words (in case anyone’s uncomfortable in the moment), that doesn’t mean that people can forget about being considerate and communicative after it’s all over. According to Galen Fous, a kink-positive sex therapist and fetish sex educator, aftercare looks different for everyone, since sexual preferences are so vast. But, in its most basic form, aftercare means communicating and taking care of one another after sex to ensure that all parties are 100% comfortable with what went down. That can include everything from tending to any wounds the submissive partner got during the scene, to taking a moment to be still and relish the experience, Fous says.

Specifically, with regards to BDSM, the ‘sub-drop’ is what we are hoping to cushion [during aftercare],” says Amanda Luterman, a kink-friendly psychotherapist. A “sub-drop” refers to the sadness a submissive partner may feel once endorphins crash and adrenaline floods their body after a powerful scene (though dominant partners can also experience drops, Fous says).

Of course, you don’t have to be hog-tied and whipped to feel sad after sex. One 2015 study found that nearly 46% of the 230 women surveyed felt feelings of tearfulness and anxiety after sex — which is known as “postcoital dysphoria” — at least once in their lives (and around 5% had experienced these feelings a few times in the four weeks leading up to the study). Experts have speculated that this may stem from the hormonal changes people (particularly those with vaginas) experience after orgasm, but many also say that it can come from feeling neglected. The so-called “orgasm gap” suggests that straight women, in particular, may feel that their needs in bed are ignored. And Luterman says that people in general can also feel lousy post-sex if they’re not communicating about what they liked and didn’t like about the experience.

Clearly, taking the time to be affectionate and talk more after sex — a.k.a. aftercare — can make sex better for everyone, not just those who own multiple pairs of handcuffs. So what does that mean for you? It depends on the kind of sex you’re having, and who you’re having it with.

Taking the time to be affectionate and talk more after sex — a.k.a. aftercare — can make sex better for everyone, not just those who own multiple pairs of handcuffs.

Like we said, there are lots of guidelines for BDSM aftercare, specifically. If you’re having casual sex, aftercare can mean simply letting your guard down and discussing the experience, something that can be scary to do during a one-night stand. It’s definitely dependent on the situation, but Luterman says that you can just express that you had a good time and see if they’re interested in seeing you again (if those are thoughts you’re actually having). “People want to be reminded that they still are worthwhile, even after they’ve been sexually gratifying to the person,” Luterman says. If your experience didn’t go well, it’s important to voice that, too.

And those in long-term relationships are certainly not exempt from aftercare, Luterman says. It’s something couples should continue to do, especially after trying something new (such as anal sex), she says. Did the sex hurt? Do they want to do it again? What did they like and not like about it? You can’t know what your partner is thinking unless you ask them. Plus, it can be easy for long-term partners to feel taken for granted, so making sure to cuddle, stroke each other’s hair, and savor the moment after sex can make even the most routine sex feel special.

One thing we should all keep in mind? It can also be helpful to continue these conversations when everyone’s vertical (and clothed) and any post-orgasm high has faded.

At the end of the day, aftercare is just a fancy term for making sure everyone’s happy once the sex is over. And while communication needs to be happening before and during sex as well, having these discussions afterwards comes with an added bonus: You can learn from the experience so that the sex is even hotter the next time.

Complete Article HERE!

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Hookup culture is a cisgender privilege

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by Jesse Herb

Have you ever been called disgusting? What about deceitful or a liar? I have been called all three of these things, some more than once actually. I wish I could tell you that for every time I was called these names it was for a different reason but, unfortunately, the answer always boiled down to anatomy. What’s under my bra and what’s between my legs has made me fear for my life while simultaneously worrying I might let the possibility of experimentation pass me by.

Sex and gender are two very different things, and yet to most cisgender people, they are entirely the same: genitals equate sex, sex equates gender and therefore sexuality, and “badda bing badda boom we’re in business.” To be able to normalize the idea that everyone’s genitals align to their sex because that’s just how “it is” or is “science,” is enacting cisgender privilege and perpetuates transphobia. However, in actuality, “Most societies view sex as a binary concept, with two rigidly fixed options: male or female, both based on a person’s reproductive functions,” whereas gender is defined by “our internal experience and naming of our gender,” according to genderspectrum.org.

Privilege permeates in all different facets, in every community. In my own community, I have privilege, due to being white and cisgender-passing, but I also face the implementation of privilege done by cisgender people. One of the biggest examples of cisgender privilege is that of “hookup culture.” Hookup culture is defined as “one that accepts and encourages casual sexual encounters, including one-night stands and other related activity, which focus on physical pleasure without necessarily including emotional bonding or long-term commitment.” I’ve said it before, and as a trans woman, I’ll say it again: Hookup culture is a cisgender privilege.

It always has been and always will be. For most cisgender people, excluding demisexual (a person who does not experience sexual attraction unless they form a strong emotional connection with someone), asexual (someone who does not experience sexual attraction), or non-sexually active cisgender people, it can be as simple as swiping right or finding someone at a party and going home with them. For trans people, it is an explanation. Sometimes, the explanation can happen at the beginning with “Just so you know, I’m trans,” or it can happen later after the “Why can’t we have sex?” talk. No matter what, the explanation will happen, and more often than not, it is greeted with rejection, erasure of identity or repulsion.

Some trans people, myself included, often feel we have to hide our identities as if it’s some shameful secret, rather than our gender. Not to mention, being hesitant to talk about our identities only reconstitutes the belief that trans people are always out to deceive. Or trans people, again myself included, experience the converse and are fetishized for our gender. I still remember my freshman year when some cisgender man told me, “I prefer trans women because, since they used to be guys, they know exactly what we like.”

Trans people are subjected to all of these treatments and are much more likely to experience violence due to sex than cisgender people, especially trans people of color. There are so many privileges to recognize that exist within hookup culture:

Not having to lie or hide your identity to a potential partner is a cisgender privilege. Having a one-night stand is a cisgender privilege. Unwavering sex positivity is a cisgender privilege. Stigmatization of no sexual activity/being a virgin is a cisgender privilege. Not being pressured into body-altering surgery is a cisgender privilege. Never having to worry if someone won’t like you because you’re transgender is a cisgender privilege. Not ever having to feel unlovable because of your own gender is a cisgender privilege.

The previous examples are only a small few of the long list of privileges that exist from hookup culture. Not to mention countless other societal institutions that also preserve cisgender privilege.

Transgender Day of Visibility is a day for members of the gender nonconforming community to feel proud, safe and valid. The best way cisgender people can present support is by understanding privileges within social constructs like gender and virginity, and actively combatting them. For example, when someone is complaining that “it’s so hard to find people” or “hookup culture is so annoying sometimes” remind them that not everyone, although still pressured by society to do so, can participate in hookup culture, and also face adversity, dysphoria or vilification for trying to.

Complete Article HERE!

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Sexual & Racial Politics in the Age of Grindr

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Much like Facebook and Twitter, Grindr is a community of people interacting politically, revealing how our desires are shaped and politicized by culture.

By Senthorun Raj

Why am I on it? What do I want? Who do I talk to? Which profile picture should I use? Where should I hook up? When am I going to delete this?

For those of us who use Grindr, these questions probably sound familiar. I know that they haunt my subconscious pretty much every time I load the app. Some of my friends even like to joke that I spend so much time talking about Grindr, as opposed to talking on Grindr, that I’m just a “Grindr Academic.” To them, I’m the person who writes about my sex life (like I’m doing right now) and then cites Michel Foucault to give it academic legitimacy. I find the joke endearing. But, we should not trivialize the politics of Grindr.

So, what can this space of hooking-up teach us about sexual and racial politics?

Whether you are cruising for casual sex or complaining about love or procrastinating online, Grindr has rapidly transformed the way we negotiate intimacy and frame sexuality. Erotic, platonic, and/or romantic relationships are now just a “click” away on our smartphones. With millions of users worldwide, Grindr has become a source of sexual sustenance. From the moment I tap on to Grindr, I’m connected to a range of other profiles via my geographical proximity to them. I am enmeshed in a process of—as one user so neatly describes—“window shopping.” What I choose to shop for as I scroll through profiles, however, tends to vary. Some profiles display semi-nude selfies that invite “NSA” (no strings attached sex) while others display a photo of a night out in a club to indicate their interest in “friends, dates and maybe more.”

I can use Grindr to organize casual sex, professional networks, neighborhood parties, friendship, and dating. There are infinite intimate possibilities. In the words of Lauren Berlant and Michael Warner, these new “sexual counterpublics” emerge to facilitate new forms of emotional and sexual labour that do not just revolve around the traditional imaginaries of reproductive or matrimonial relationships.

With such titillating possibilities, I could easily herald Grindr as a transformative and revolutionary space for queer connections. My optimism, however, comes with concern: filters cannot block the everyday cruelties of ignorance and inequality. Grindr, for example, relies on standard categories of defining bodies (ethnicity, height, weight, age) in order to mediate sexual desire. Many of the app users fashion their online identities through both visual and written statements that they are “masc” (masculine) and “str8 acting” (appearing heterosexual). In doing so, Grindr users mimic and reproduce norms of what is socially desirable.

Discussing our desires can evoke feelings of embarrassment or anxiety. We like to protect our intimate attachments from public interrogation. Apps like Grindr, however, blur such distinctions. When “personal preferences” take shape in rhetorical statements like, “Don’t be another old, ethnic, nelly bttm” or “If people can tell you’re gay … you’re not masculine,” private desires are woundingly public. Even if it is a virtual platform, much like Facebook and Twitter, Grindr is a community of people interacting politically.

Grindr users respond to these disaffecting profiles in various ways: some people angrily use the block button, more patient people try to challenge the rhetoric online, and others just take screenshots and vengefully send them to Douchebags of Grindr. For those who have not stumbled upon it, it is a website where we can revel in shaming those who shame. The idea of shaming arrogant Grindr users seems both fair and funny. But, despite this, the public “outing” and breach of privacy involved raise a number of ethical questions about how we should respond to the “Douchebag Politics” we encounter online.

We need to recognize that bigotry is a social malaise—not a personal pathology.  Grindr makes bigotry painfully apparent but this is not unique to the online platform. In making spectacles out of the purported douchebags on Grindr, we can make the more insidious forms of racialized activities seem palatable by comparison. After all, why does using overtly racist words in your profile attract moral opprobrium, while using an automatic filter to exclude certain kinds of bodies does not?

Making spectacles out of unrepentant bigots may satisfy or entertain us, but it does little to ensure that the intimate worlds we are building are inclusive and respectful. Whether we are on public transportation or networking online, racism is a systemic problem that is not just isolated to highly visceral tirades. Isolating people or profiles in order to stigmatize the individual person, rather than challenge the problematic behavior, is counterproductive. It just makes most of us more defensive (no one likes being labeled as a racist or homophobe even if they obviously are). Moreover, this usually limits our ability to confront the more insidious forms of prejudice that underscore such problematic behavior or that which is coded in terms of “preferences.”

This is not to suggest we can turn to anti-discrimination law in order to redress our sexual grievances. We should not treat desires as justiciable. There is little value in policing ourselves to desire others on the basis of exclusion. Finding someone solely attractive because of, or in spite of, their difference—whether it is their perceived “Asianness” or a specific body type—turns people into fetish or pitied objects to be consumed.

But, we do need some uncomfortable reflections. We live in a society that privileges certain kinds of body types, genders, ethnicities, and ages. From eroticizing heterosexual masculinity or whiteness to repudiating effeminacy or fatness, Grindr is saturated with social hierarchies that are pervasive in society. Grindr shows us how our desires are shaped and politicized by culture. Few of us would deny that.

While we are often quite willing to confront the scenes of bigotry that our visible to us in public forums, we need to extend this ethic when reflecting on the prejudices that operate at the most banal and emotional level of our lives.

Grindr is a tool for sex. It’s also a tool for politics. In the words of Audre Lorde, “our visions begin with our desires.” So, let’s be open about that. The political is personal.

Complete Article HERE!

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Everything You Need to Know About Cuckolding

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Western, puritanical values have informed almost every aspect of our daily lives. Although many people nowadays do not consider themselves religious in the traditional sense, it’s hard to deny the influence of long-held Christian values on our everyday lives (at least in the Western world).

The one aspect of our lives that we often deny is rooted in religion (but actually turns out to be perhaps the most influenced by our shared cultural values) is what goes on in the bedroom. The idea that “one man and one woman” is the only way to get down is 100% a byproduct of the Judeo-Christian belief systems—and I know this because 1) Romans and Greeks were wild, 2) polyamory, sexual fluidity, and other alternatives to heteronormative monogamy are hugely appealing to many, and 3) cuckolding is one of the most popular fetishes around (and has been for a long time)

So, what iscuckolding?”

On the surface, it’s getting off on the idea of your committed partner having sex with someone else while you stand by, unable to participate.It’s a bit different than “liking to watch” or other sexual activities that center around voyeurism, in that the turn-on for most people who enjoy being cuckolded is the humiliation that accompanies the experience—”being fully aware that the sex is happening, but unable to participate,” as Rebecca Reid puts it in an article for MetroUK.

The terms from which the fetish derives, “cuckold” and “cuckquean,” are nothing new—at least not semantically.

They were used as far back as Middle-English (first known use is 1250 CE) to refer to men and women respectively whose spouses were adulterous—without their consent, of course. The evolution of the terms become fairly obvious after that, as… Well, that’s what the fetish is: getting turned on by watching (or hearing about) your significant other committing adultery.

As for why people enjoy being cuckolded, Mistress Scarlett (a professional dominatrix) spoke to MetroUK to explain:

“Cuckqueaning and cuckolding are both just fetishes that are part of the wider BDSM spectrum. It’s a fetish that centers around humiliation. Humiliation is one of the most frequently requested services that I encounter.”

Although the fetish has been around for a long, long time, the visibility of this type of sexual act has tangibly increased over the past few years. It’s even shown up in some television shows (notably on the recent season of You’re The Worst)!

So, why is cucking gaining popularity and visibility?

Spoiler alert: it’s not because of the feminists making men weak as many “mens’ rights”  activists (LOL) would have you believe.

While she can’t reveal too much, Mistress Scarlett assured MetroUK that the renewed visibility has nothing to do with actual changes in sexual desires.

“This fetish has been around for as long as people have been having sex. It’s got nothing to do with a lack of masculinity. In fact most of the men I see who want this kind of humiliation and control are hugely powerful in their day-to-day careers.”

She also emphasized that plenty of women also engage in cuckqueaning, so to imply that it’s a men’s only fantasy is to misunderstand the basic appeal of the experience.

She explains that, rather than feminism breaking down “masculinity,” the popularity of cuckolding fantasies indicates a positive turn towards more openness in the bedroom between partners, no matter their gender or kinks. Mistress Scarlett actually credits 50 Shades of Grey with our modern willingness to explore different aspects of our sexuality.

“Once women started talking about having darker desires in the bedroom, men began to feel that they could express themselves,” she explained in the article. According to Miss Scarlett, it’s not that people didn’t want to do try things like cucking and other BDSM play—it’s just that they couldn’t talk about it until now. That’s a win for everyone, in my book!

Anyway, there you have it. Cuckolding is the newest-oldest thing to try in the bedroom. I don’t know if I would try it, but seriously, human sexuality is super interesting and, so long as everyone is a consenting adult, go forth and play out whatever fantasies you’ve got.

It’s 2017, folks. Live a little.

Complete Article HERE!

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