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.
Constriction clothing fetish, or compression garment fetish, is a sexual fetish that revolves around a fixation upon tight clothing, and/or people dressed in tight garments. Clinical definitions of a constriction sexual fetish would require that a subject be fixated on tight garments to the extent that they are a recurrent (or exclusive) stimulus for sexual gratification.
A compression clothing fetishist may be aroused by the sight of a person wearing a tight garment, or by wearing the garment themselves, which might be because of the look achieved by wearing it or the way it feels while it is being worn (and this type of subject can also become arousel by seeing someone in tight clothing and imagining how it feels). Others with a compression clothing fetish may be aroused by the sight of such garments, even without wearing them and in the absence of other people wearing them, and may also derive pleasure from collecting them.
Separate from constriction fetishes as a paraphilia are compression garments worn to enhance appearance, such as tight jeans or other eye-catching clothing. The difference is whether, for the person concerned, the clothing is the focus of a sexual fetish, or is merely appreciated and found pleasing.
Clothing that limits the wearer’s movement is particularly popular among bondage enthusiasts and is a common place of bondage-related fetish fashion. Such restrictive fashions, among others, includes corsets, collars, and hobble skirts. As many restrictive items of clothing belong to women’s fashion, in the past male restrictive clothing fetishists can have had problems in obtaining and using this type of item without being labelled as transvestites. Fortunately a recent fashion for compression sportswear to ‘enhance performance and recovery’ has opened up new possibilities for non-cross dressing males who wish to indulge in this fetish. There is little evidence that compression sportswear is particularly effective as an aid to improved athletic performance and its popularity is more down to its fetish status than its efficacy. Some compression sportswear fetishists also like to be locked inside sports bags, as a way of combining sportswear and bondage fetishes. The British spy Gareth Williams whose dead body was found locked inside a North Face sports bag at a British intelligence ‘safe house’ in 2010, was allegedly an enthusiast for this type of activity.
The training corset and bondage corset have also become staples of fetish wear, particularly among professional dominants. A submissive or slave may also be forced to wear a tightly laced corset as a form of punishment or simply restriction. And the masochistic practice known as tightlacing creates a particular type of pleasure for the wearer. In the 1980s, pop music performers such as Madonna and Cyndi Lauper reintroduced and popularized the corset as a daring outerwear garment. This influence continues to the present day in both fetish and mainstream fashion.
A hobble skirt is a long, tight skirt, extending below the knees and often ankle length, it is so tight that it is difficult to walk in. When used as fetish clothing, it is often made of latex or PVC and sometimes corseted, to increase the restriction. Such skirts were briefly a mainstream fashion in the 1910s; however, they were soon abandoned as impractical. They were revived in the 1950s by John Willie and others, as a bondage/fetish style.
Spandex fetishism is a fetishistic attraction to people wearing stretch fabrics or, in certain cases, to the garments themselves, such as leotards. One reason why spandex and other tight fabrics may be fetishised is that the garment forms a “second skin,” acting as a fetishistic surrogate for the wearer’s own skin. Wearers of skin-tight nylon and cotton spandex garments can appear naked or coated in a shiny or matte substance like paint. The tightness of the garments may also be seen as sexual bondage. Another reason is that nylon-spandex fabric (preferred by many spandex fetishists) is often produced with a very smooth and silk-like finish, which lends a tactile dimension to the fetish – as well as a visual one. There is a sexual attraction to leotards and other dance related clothing. And might be extended to the related fetish for gymnasts and the clothing they wear.
Likewise, although compression sportswear allegedly boosts athletic performance, it is mainly worn for its sexual allure. It is claimed the tightness of compression sportswear increases blood circulation and thus prevents Delayed Onset Muscle Soreness (DOMS) by quickly eliminating body chemicals produced during exercise. In fact, most athletes who don compression clothing after a workout do so because it makes them feel horny and renders them more attractive to sexual partners and potential sex partners who share their fetish. Around the world compression sportswear fetishists hang out in gyms (which they find sexually alluring), and they also enjoy perving out in shop chains such as Britain’s Sports Direct.
In comic books, superheroes, superheroines, and supervillains are generally depicted as wearing costumes made of spandex or a similar material. The superheroines always wear skintight, very flashy and bright-coloured costumes that usually cover only just enough of the body to be presentable. Fantasies involving superheroes or the wearing of superhero costumes are commonly associated with spandex fetishism, and more recently with compression sportswear fetishism.
Orgasmic meditation or OMing is a term coined by Nicole Daedone to signify a mindfulness practice in which the object of meditation is finger to genital contact. OMing is practiced in pairs, with one practitioner stroking the genitals of the other, and both focusing their attention on the sensation with the stated goal of developing connective resonance between them. Although the practitioners can be of either sex, the focus of orgasmic meditation seems to be on the female orgasm through subtle and deliberate stimulation of the clitoris. Both partners, however, can share in the sensation and fulfillment via a kind of “pleasure by proxy.” Proponents state that orgasmic meditation encompasses more than just orgasm and that it encourages greater emotional awareness, connected relationships, and sense of fulfillment. Others describe the sensation as “a heady buzz, mixed with equal parts wooziness and intensity of focus.”
In press accounts, orgasmic meditation has been compared to tantric practices. The idea, similar to Buddhist Tantric sex, is to extend the sensory peak. Daedone has stated in interviews that OMing also borrows from other traditions including yoga, and other forms of meditation, and she describes it as a central element of what she terms the “Slow Sex Movement”. She claims that OMing brings consciousness to sexuality in the same way that sitting meditation brings consciousness to stillness and yoga brings consciousness to movement. Proponents maintain that the practice leads to more intense and profound orgasms, expands one’s capacity to feel pleasure and other sensations, and promotes greater personal awareness and interpersonal connectivity. Others describe more limited effects, such as simply “getting in touch with one’s body.” Some who have participated in or witnessed the practice report feeling a sense of discomfort or inappropriateness. “I tried with great futility to make the connection between an austere Zen monastery filled with silent monks meditating on emptiness, and what I had just seen.”
The practice of orgasmic meditation is done with a partner. One person lies down, unclothed from the waist down, while her partner sits alongside. The one sitting uses his or her index finger to slowly, deliberately stroke the clitoris and genitals of the other. Typically this safe sex practice involves the wearing of gloves. The session lasts for 15 minutes and is timed precisely. Both partners focus their attention on the point of contact or stroke, simply feeling the sensation that is present. If the mind drifts, attention is brought back to the point of contact and immediate sensations. Practitioners of orgasmic meditation maintain that the practice nourishes the limbic system, the part of the brain shared with other mammals and associated with emotion, empathy, and motivation. When the OMing session is over, both partners share their experiences verbally.
OMing requires a partner, and so is distinct from masturbation, for two reasons. First, the voluntary mind must be given a rest, surrendering to the experience rather than seeking to produce the desired sensations. Secondly, the resonance between two partners is essential to the experience of shared sensation. OM is usually practiced separately from sex and often in a location other than the bedroom; as distinct from foreplay, Daedone describes it as a practice “designed to keep a woman on a plateau of sensation.” A visiting UK columnist surmised that “OM is a form of recalibration that prepares the body for better, more intense sex.”
In The Four Hour Body, a New York Times Best Seller described as “a lab report on more than a decade of diet, exercise, and sexual trials that Tim Ferriss carried out on himself,” two chapters are devoted to “The 15 Minute Female Orgasm” in which Ferriss describes his quest to learn to facilitate the experience of orgasm in any woman. After describing his introduction to the practice in a OneTaste coaching session, Ferriss concludes that “this should be required education for every man on the planet.” However, he finds that the position prescribed for orgasmic meditation can cause tiring in the lower back, so he develops his own alternative “elbow-brace position” which he diagrams in his book, along with the anatomy of the clitoris and mechanics of stroking. He ascribes the success of the method to the fact that it is presented as a goalless practice and that it decouples orgasm from sex. Jack Canfield, co-editor for the Chicken Soup for the Soul series, also states that he and his wife had great success with orgasmic meditation.