Chus Martinez On Pegging

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Pegging is a sexual practice in which a woman performs anal sex on a man by penetrating the man’s anus with a strap-on dildo. The neologism “pegging” was popularized when it became the winning entry in a contest in Dan Savage’s “Savage Love” sex advice column, held after an observation was made that there was no common name for the act.

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In terms of physical pleasure, a woman’s genitals may get direct stimulation from the base of the dildo, or in the case of a double-ended dildo, from vaginal (or internal) penetration. A woman can use a secondary vibrator, between the dildo and her genitals, to get pleasure from pegging. Men may find stimulation of the anus, rectum, and adjacent organs enjoyable. During anal sex, male pleasure can be particularly derived from the prostate, which can lead to an orgasm and ejaculation. Some men enjoy masturbating (or being manually stimulated) during pegging.

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Advice columnist Dan Savage wrote that he believes all men should try pegging at least once, as it may introduce them to a new enjoyable sexual activity and illuminate them to the receiver’s perspective in sex.

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A few instructional movies and books have emerged in recent years, including Bend Over Boyfriend (1998), co-produced by Fatale Media, Inc., and created and directed by Shar Rednour and Jackie Strano, SIR Video Movies co-founders. Bend Over Boyfriend originally inspired Dan Savage to call the act ‘BOB’ but his readers subsequently voted on the winning term, pegging.

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American pornographic film director and sex educator Tristan Taormino released an instructional pegging movie in 2009 by Vivid Entertainment Studio, Tristan Taormino’s Expert Guide to Anal Pleasure for Men, featuring a detailed explanation about male anal pleasure and strap-on dildo sex. In it, she teaches a workshop with instructions and skills for safe and pleasurable female on male anal sex. There are three scenes, in which pairs of pornographic actors explore different sexual devices and positions for pegging.

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As an accomplished author of numerous sex guides and informational books on various sexual taboos, Violet Blue wrote and released The Adventurous Couple’s Guide to Strap-On Sex in 2007.

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Pegging has recently been featured in a number of pornographic movies. The first pegging scene (long before the term was developed) appears to have been in the non-pornographic 1970 film Myra Breckinridge, based on the novel of the same name by Gore Vidal, although it was not explicit. The first explicit pegging scene is believed to have been in the 1975 pornographic film The Opening of Misty Beethoven. There is a depiction of pegging in the 1959 novel Naked Lunch by William Burroughs. The dildo used in the scene is called a Steely Dan III, and is the source from which the musical group Steely Dan takes its name.

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Female-to-male strap-on pornography became a popular sub-genre in the United States in the early 21st century, with a number of studios producing dedicated series about it. Pegging films include Strap It On (black women on white men), Babes Balling Boys (with sixteen editions), Strap Attack, Strap-on Sirenz, Strap-on Chicks, Boss Bitches (with over two dozen editions), various movies produced by LEDA Studios, and San Francisco-based Men In Pain. Several hundred exclusively pegging films were produced, as well as twice as many bisexual and straight films with strap-on scenes.

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Well-known female porn stars who expressed their pleasure in pegging their male partners include Taylor Wane, Debi Diamond, Brittany Andrews, and Monique Covét. When questioned about her particular kink Covét replied, “If we women have to take it from behind, then why not a man?”

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Chus Martinez On Figging

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Figging is the practice of inserting a piece of skinned ginger root into the anus or the vagina of a person.

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This method of physical punishment was first invented for disciplinary use on female slaves in Ancient Greece, later the practice was taken up within the Roman Empire, and it was unofficially used as a means of disciplinary punishment and humiliation for female prisoners within the British Empire during the Victorian age. The person subjected to this indignity was usually restrained in an immobile position to prevent them taking out the root themselves, as the sensation became increasingly intolerable. Nowadays it commonly refers to a BDSM practice.

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The ginger, skinned and often carved into the shape of a butt plug, causes an intense burning sensation in the anus or vagina. The effect builds up to the maximum within two to five minutes and lasts for about half an hour before gradually easing while the ginger’s essential oils are depleting. The used ginger can be skinned further or a new one can be used for continuation with an undiminished effect on the subject.

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If the person being figged tightens the muscles of the anus, the sensation becomes more intense.

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Chus Martinez On Coffee Enemas

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A coffee enema is the enema-related procedure of inserting coffee into the anus to cleanse the rectum and large intestines.

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This procedure, although well documented, is considered by most medical authorities to be unproven, rash and potentially dangerous.

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It is, nonetheless, great fun!

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Although the notion of rectal cleansing goes back to the Ancient Egyptians, the idea of caffeine as a useful enema substance is relatively new.

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In 1920, German scientists investigated caffeine’s effect on the bile duct and small intestines. Max Gerson proposed that coffee enemas had a positive effect on the gastro-intestinal tract.

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Gerson said that coffee enemas had positive effects on patients with tuberculosis, and later even those with cancer.

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He claimed that unlike saline enemas, the caffeine travelled through the smooth muscle of the small intestine, and into the liver.

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This, he said, cleared even more of the gastro-intestinal tract and removed more toxins and bile than a normal enema.

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He told his patients often that the “coffee enemas are not given for the function of the intestines but for the stimulation of the liver.”

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Some proponents of alternative medicine have claimed that coffee enemas have an anti-cancer effect by “detoxifying” metabolic products of tumours.

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There is no medical scientific evidence to support any anti-cancer effect of coffee enemas.

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Coffee enemas can cause numerous side effects, including infections, sepsis (including campylobacter sepsis), severe electrolyte imbalance, colitis, polymicrobial enteric septicemia, proctocolitis, salmonella, brain abscess, and heart failure.

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If the coffee is inserted too quickly or is too hot, it could cause internal burning or rectal perforation.

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Long term use of coffee enemas can lead to malabsorption of fat, fat-soluble vitamins, and calcium.

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The use of coffee enemas has led to several deaths as a result of severe electrolyte imbalance, hyponatremia, dehydration, pleural and pericardial effusions.

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The U.S. Food and Drug Administration (FDA) has ruled that study participants must be warned of the risk of death from coffee enemas in studies that use them.

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However the use of the coffee enema in sexual practices is now conclusively known to be utterly orgasmic for those attracted to anal activities and excitements, and the risks involved simply add to the thrill!

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Some sexual fetishists have even suggested that enemas performed with weasel coffee – that is the seeds of coffee berries once they have been eaten and shat out by the Asian palm civet (Paradoxurus hermaphroditus) – might be a fun way of preparing patients for fecal transplants.

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Fecal microbiota transplantation (FMT), also known as a stool transplant, is the process of transplantation of fecal bacteria from a healthy individual into a recipient with bowel problems; it is a highly effective treatment for patients suffering from Clostridium difficile infection (CDI), which produces effects ranging from diarrhea to pseudomembranous colitis.


Chus Martinez On Klismaphilia

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Klismaphilia (sometimes spelled Klysmaphilia) describes those who are sexually aroused by the introduction of liquids into the rectum and colon via the anus. It is a paraphilia that often involves the use of enemas. Dr. Joanne Denko , an early investigator of the fetish, coined the term klismaphilia in 1973 to describe the activities of some of her patients.

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Klismaphiliacs can gain satisfaction through enema fantasies, by actually receiving one, or through the process of eliminating steps to receiving one.

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Klismaphilia is practiced by both men and women. However, as with most paraphilias, men are more likely to be klismaphiliacs. They may also gain pleasure from a large, water distended belly or the feeling of internal pressure.

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Often, klismaphiliacs report discovering these desires after a chance administration of an enema sometime in their childhood, but others report discovering these feelings later on.

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Klismaphilia is practiced both heterosexually and homosexually. The paraphilia may be used as a substitute or as an auxiliary by its practitioners for genital sexual activity.

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Usually, klismaphiliacs engage in their deviant behaviour secretly. Klismaphiliacs may also try to get others to administer enemas under the pretense of being constipated. If this is the case they will probably try to conceal the pleasure they receive from these administrations.

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Klismaphilics are rarely ‘treated’ for their condition, since most have no desire to be “cured”. Health treatment for klismaphilia is typically only focused on ensuring the techniques employed and chemicals used are not harmful to the practitioner. In certain cases cramps produced by the chemicals used in enemas have led to hospitalisations, in some instances the effects can even be life-threatening.

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Chus Martinez On Plushophilia

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Plushophilia is a paraphilia involving stuffed toy animals. Plushophiles are sometimes called plushies, although this term (plushies) can also refer to non-sexual stuffed toy animal enthusiasts, and to stuffed toy animals in general.

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Plushophilia is sometimes assumed to be a practice common within furry fandom, due in part to a 2001 article by Vanity Fair that linked various members of the furry community with plushophilia.

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A 1998 survey of 360 members of the furry community suggested less than one percent attested to being plushophiles.

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Pornography and sexual activity involving animal anthropomorphism (including plushophilia and paraphilias involving fursuits and cartoon animals) is known in the furry fandom community as “yiff” (and sexual acts as “yiffing”).

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Anne Lawrence has proposed that sexual arousal that depends upon imagining one’s self as plush or “representations of anthropomorphic animal characters in animated cartoons” be termed autoplushophilia.

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Paraphilic interests that involve being in another form have been referred to as erotic target location errors.

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Chus Martinez On The Mummification Fetish

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Mummification is a BDSM sexual bondage practice that involves restraining a living person’s body in a non-damaging way.

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BDSM bondage mummification is achieved by wrapping a submissive head to toe, or neck to toe, in materials like saran wrap/clingfilm, cloth, bandages, rubber strips, plaster bandages, duct tape, bodybags, or straitjackets.

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The end result is a person completely immobilized and looking like an Egyptian mummy.

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They may then either be left bound in a state of effective sensory deprivation for a period of time, or sensually stimulated in their state of bondage, before being released from their wrappings.

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Mummification is often used to enhance a feeling of total bodily helplessness, and incorporated with sensation play.

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The mummification fetish is  one type of pseudonecrophilia – but there are many others!


Chus Martinez On Salirophilia

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Salirophilia is a sexual fetish or paraphilia in which erotic pleasure is gained from soiling or disheveling the object of one’s desire, usually an attractive man or woman. It may involve tearing or damaging their clothing, covering them in mud or filth, or messing up their hair or makeup. The fetish does not involve harming or injuring the subject,  it simply consists of ruining their appearance.

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Salirophilia is related to wet and messy fetishism, bukkake, omorashi, mysophilia, urolagnia and coprophilia, but extends to other areas such a forcing the partner to wear torn or poorly fitting clothing and other actions that make them appear unattractive.

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The fetish sometimes manifests itself in the defacing of statues or pictures of attractive people, especially celebrities or fictional characters. It is common to refer to the practice involving ejaculating on a photo as “facepainting”. The fetishist finds this sexually exciting, rather than mere vandalism. They sometimes form collections of defaced art for future enjoyment. A video of the fetishist ejaculating on a picture of someone or a photo depicting the result is known colloquially as a “tribute”.

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The term comes from the French for soiling, salir. In cases where the fetish is obsessive it is called saliromania. It is frequently confused with salophilia, an attraction to salt or salty things (especially body sweat) that derives from the Latin for salt, sal.

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Mysophilia refers explicitly to soiled or dirty material or people. Mysophiliacs may find dirt, soiled underwear, faeces, or vomit to be sexually arousing.

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It is possible (although not necessary) for people with mysophilia to be aroused by unclean locations, such as alleyways, dirty rooms, filthy toilets; wearing the same clothing for many days at a time; or not bathing, sometimes for a few days, or possibly even weeks.

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Chus Martinez On The Puke Fetish & Roman Showers

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Emetophilia is a paraphilia in which an individual is sexually aroused by puking or observing others vomit. This is commonly referred to as a vomit fetish or puke fetish. Some emetophiles put their perversion of choice into practice by actually doing the technicolour yawn, often on a sexual partner.

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Vomiting as a sex act is sometimes called a Roman shower, after the commonly held but mistaken belief that regurgitating food was an integral part of Roman feasts. In this urban myth ancient Romans are alleged to have thrown up after binge eating so that they could return to their feasts to eat more!

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Some emetophiles find the act of chundering arousing; for them, the sequence of “spasm, ejaculation, relief” in retching is erotically charged. Other emetophiles are aroused by seeing, hearing, and/or smelling others heaving up their guts.

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Some puke fetish enthusiasts desire a partner who will barf on them, while others wish to induce hurling in a partner, or even to force them to throw up. Wanting to be vomited on may be related to a desire to be dominated, while wanting to make someone else puke may stem from a desire to dominate the partner and it can be seen as a form of erotic humiliation. Emetophiles may have any combination of these desires at any time.

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Chus Martinez On Nudism In Crimea

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Crimea has long tradition of nudism and communudism. It was the first place where Russians (repressed first by the Tzars and more recently by Joseph Stalin and Vladimir Putin) were able to gather together to enjoy a nudist lifestyle and social naturism. In the early 20th century, shortly after the German naturist movement emerged, the Ukrainian born Russian language symbolist poet, painter and freemason, Maximilian Voloshin established a nudist colony at his home in Koktebel.

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Max Voloshin was inspired to pursue public nudism by the activities of a German organisation called the Freier Bund. Voloshin begins his essay On Nudism, first printed in Dnevniki pisatelej 1 (March 1914, pages 34-­40), with a sketch of that organisation:

The Freier Bund is the name of a German society whose goal is the physical and moral improvement of humanity through nudity. The society is located in Berlin. It has its own park at Grünwald, where members of both sexes gather for games in the open air. The Society was founded by Dr. Küster, a physician who was able to assert the Society’s right to exist before the most bashful of all police forces, the Prussian police.

Dr. Küster says, “There are two reasons keeping people from nudity: the fear of catching cold and bashfulness. The first reason does not stand up medically to criticism, because our skin is an astonishing regulatory mechanism, thanks to which we, once we are in motion, do not have to attend to any atmospheric changes whatsoever. As for bashfulness, if your sensibilities are annoyed by semi-­nudity, take my nudity cure and you will see how your nerves will be soothed and what a profound sense of physical and moral liberation will remain with you after visiting our park.”

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Voloshin concludes On Nudism with the following:

Compared to the Russians, the French are almost free of a sense of shame about their own bodies. But they are always struck by the Russians’ freedom to bare themselves spiritually. In all spheres of spiritual life they are insurmountably bashful and reserved. (Thus, for example, insanity in a French family is carefully concealed.) The Russians’ openness about themselves attracts the French and disturbs them, as does the innocent shamelessness of children and savages, as does a freedom that is inaccessible to them. The spiritual shamelessness of the Russians can only be explained by the absence of external forms of psychic life. The Russian spirit feels itself only from within, and does not yet know its own epidermis. And in this area all bashfulness is concentrated in the covering of the skin.

We experience an acute sense of confusion and awkwardness when we accidentally see undressed a woman well known by us and respected by everyone. This is natural.

Once in the theatre I happened to meet a woman whom I know well but had never seen dressed. (She was a model.) At first I felt exactly the same feeling of awkwardness and embarrassment.

Going bathing, I undress at home, put on a bathing robe, cross the thirty metres separating my home from the sea, and throw myself into the water. The local inhabitants are profoundly shocked by this behaviour.

Local decency insists that each individual undress in full view of others, on the open beach ten steps from the road.

In my memory remains a model who did not dress during her breaks but sat in the corner of the studio and laid out her needlework. In this pose there was as much beauty and modesty as when she appeared clothed in a long morning dress. The eye refused to recognize her nakedness.

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In 1913, when a Russian Orthodox zealot named Abram Balashov used a knife to stab Ilya Repin’s realist painting Ivan The Terrible Killing His Son, Voloshin was the only native Russian speaking intellectual to defend the man, indicating that it was an aesthetic statement appropriate to the painting, which displayed gore and bad taste. Like Repin’s pictorial realism, Balashov’s political views were reactionary: while stabbing the painting three times Balashov shouted: “Enough blood! Down with blood!” Balashov was incarcerated in a mental hospital and the average Russian intellectual of the time appeared more shocked by his attempt to destroy a famous painting than the repressive nature of the Russian state.

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Max Voloshin’s house in Koktebel attracted the most open-minded people of its time: artists and their models and mistresses. It was a place where male painters would strip off to work in the buff with their nude models on the seashore, shocking the locals with their “impermissible behaviour”.

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Immediately after the October Revolution in Russia, nudism was tolerated by some Bolshevik leaders including Lenin, who claimed he thought “it has a healthy proletarian source”. Although the Bolsheviks merely replaced the formal with the real domination of capital in Russian, to establish their grip on the country they had to pretend to be more radical and further to the left than they actually were, hence their early toleration of communudism. Once Stalinist glaciation set in and the Bolsheviks came to believe they had an iron grip on Russia, the radical pro-nudist Soviet organization “Shame Off!” was disbanded in 1925, and nudism was repressed.

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Following on from the thawing of Stalinist glaciation and tankie repressiveness came the emergence of a Soviet hippie movement in the late-1960s and early-1970s. At this time, echoes of the international sexual revolution began to be felt in both Russian and Crimea (as well as throughout the Ukraine and in other Soviet Republics and eastern bloc satellite states). Soviet hippies hit upon the remote location of Lisya Buhta (Fox Bay in English), near Koktebel in Crimea, for their nude encounters and communudist social experiments. Fox Bay not only had a beautiful beach, it was a suitable location for camping, since there is small forest nearby where firewood can be collected and drinking water is available at the foot of the Echki-Dag mountain.

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Feeling Fox Bay was becoming too popular, some communudists decided to find a wilder place to camp about and get nekkid. They chose Meganom, a headland near Sudak with many small bays and pebble beaches. Since it’s difficult to get to Meganom, and there are no shops or houses, this location was considered a paradise for communudists who wanted to contemplate each other’s bodies and engage in outdoor communal sex in complete tranquillity.

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There’s another communudist beach close to Sevastopol called Fiolent. The water is very clean and is a pale greyish green in colour. While it is easy to get to Fiolent from Sevastopol, the communudist beach itself is hard to access due to landslides. Communudists reach it by jumping across rocks. There’s only a few places flat enough to pitch a tent at Fiolent. The Southern coast of Crimea has fewer nudist beaches than the area around the regional capital of Sevastopol. However there is one communudist hang out in Simeiz, beneath Koshka Mountain. Nudists trek to Simeiz to enjoy the spectacular landscapes and to take photos of each other posing buck naked with huge rocks and thickets of juniper all around them.

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The long tradition of nudism and communudism in Crimea is currently threatened by the invasion of the peninsula by Russian soldiers directed by ultra-reactionary Vladimir Putin. Nudists and communudists from around the world must protest against the threat to their activities posed by Putin’s plans to annex Crimea. Proletarian nudity could become a crime in Crimea if Putin takes control of the peninsula…

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Chus Martinez On The Russian Girl Fetish

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Russian girl fetish (literally love of Russian women and/or the desire for a Russian wife) is used to denote lust and admiration for Russian females – who are often seen as potential sexual partners and brides in the overdeveloped world, where some socially inept men believe they can buy love in the form of ‘mail order brides’. The Russian girl fetish is rooted in stereotypes produced by mass culture, and – for example – the American author Robert Alexander writes: “I love Russians for their dramatic, emotional nature. They’re not afraid to love, not afraid to get hurt, not afraid to exaggerate or act impulsively.”

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Russian women are hugely popular in Serbia and Montenegro, and Serbian men have always seen Russian women as potential brides. In Serbia there is the Russian Centre of Science and Culture, Hotel Moskva and a Monument to Soviet war veterans, as well as a love of Russian women and Russian pornography. In Montenegro, which like Serbia is also an Eastern Orthodox and Slavic country, Russian women and pornography are hugely popular. There one can find the Moscow Bridge in Podgorica, and a statue of Russian singer and actor Vladimir Vysotsky next to the bridge. After dissolution of the union of Serbia and Montenegro, Russian citizens bought a lot of property in Montenegro. In 2012 it was claimed in the Russian press that Russians own at least 40% of all real-estate in Montenegro. In September 2012, the Croatian news portal Globus called Montenegro a “Russian colony”. This leads to Russian brides being prized as trophy wives in Montenegro, and Russian girls enjoying a very different status to the one they are saddled with in western Europe and north America.

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The Russian girl fetish in the Ukraine grew out of the Russophilia linguistic, literary and socio-political movement in the Western Ukrainian territories of Galicia, Transcarpathia, and Bukovyna, in the 18th to the 20th centuries. Proponents of this movement believed in linguistic, cultural, social union and marriage with Russian people and later in state union with Russia. Among the reasons for the emergence of this phenomenon were the loss of Ukrainian statehood, centuries of foreign oppression, fragmented Ukrainian territories and a dispersed population, as well as the defection of national elite to neighbouring cultures.

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The first instances of the Russian girl fetish and Russophilia in Transcarpathia date back to the late-18th century when several famous Russians with ties to the government and the court of the tsar settled there. Such famous scientists and social activists as I. Orlai, M. Baludiansky, P. Lodiy and others lived in Transcarpathia and maintained close ties with the country of their birth – thereby promoting interest in Russia; and especially a fascination with its women, cultural life, language and literature.

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When Galicia and Bukovyna were incorporated into the Habsburg Empire in 1772, the Austrian government treated the Ukrainian population of these territories with suspicion as it was afraid they were susceptible to Russian influence due to the closeness of Ukrainian and Russian languages and cultures – and the attraction of the local male population to Russian brides. In spite of this atmosphere of mistrust and suspicion the Habsburgs were unable to halt the development of the Russian girl fetish in the Ukraine.

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