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.
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.
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.
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.
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.
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.
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.
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.
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?”
Figging is the practice of inserting a piece of skinned ginger root into the anus or the vagina of a person.
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.
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.
If the person being figged tightens the muscles of the anus, the sensation becomes more intense.
A coffee enema is the enema-related procedure of inserting coffee into the anus to cleanse the rectum and large intestines.
This procedure, although well documented, is considered by most medical authorities to be unproven, rash and potentially dangerous.
It is, nonetheless, great fun!
Although the notion of rectal cleansing goes back to the Ancient Egyptians, the idea of caffeine as a useful enema substance is relatively new.
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.
Gerson said that coffee enemas had positive effects on patients with tuberculosis, and later even those with cancer.
He claimed that unlike saline enemas, the caffeine travelled through the smooth muscle of the small intestine, and into the liver.
This, he said, cleared even more of the gastro-intestinal tract and removed more toxins and bile than a normal enema.
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.”
Some proponents of alternative medicine have claimed that coffee enemas have an anti-cancer effect by “detoxifying” metabolic products of tumours.
There is no medical scientific evidence to support any anti-cancer effect of coffee enemas.
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.
If the coffee is inserted too quickly or is too hot, it could cause internal burning or rectal perforation.
Long term use of coffee enemas can lead to malabsorption of fat, fat-soluble vitamins, and calcium.
The use of coffee enemas has led to several deaths as a result of severe electrolyte imbalance, hyponatremia, dehydration, pleural and pericardial effusions.
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.
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!
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.
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.
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.
Klismaphiliacs can gain satisfaction through enema fantasies, by actually receiving one, or through the process of eliminating steps to receiving one.
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.
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.
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.
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.
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.
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.
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.
A 1998 survey of 360 members of the furry community suggested less than one percent attested to being plushophiles.
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”).
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.
Paraphilic interests that involve being in another form have been referred to as erotic target location errors.
Mummification is a BDSM sexual bondage practice that involves restraining a living person’s body in a non-damaging way.
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.
The end result is a person completely immobilized and looking like an Egyptian mummy.
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.
Mummification is often used to enhance a feeling of total bodily helplessness, and incorporated with sensation play.
The mummification fetish is one type of pseudonecrophilia – but there are many others!
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.
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.
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”.
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.
Mysophilia refers explicitly to soiled or dirty material or people. Mysophiliacs may find dirt, soiled underwear, faeces, or vomit to be sexually arousing.
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.
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.
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!
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.
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.
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.”
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.
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.
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.
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.