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.

"Hooters Guys" Mooning Crowd

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 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 Nude Karate

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Nude karate (also known as pink karate) is a style of karate done in the buff. It was developed from various martial arts by Gichin Funakoshi (1868–1957) and his son Gigo (Yoshitaka) Funakoshi (1906–1945). Gichin was born in Okinawa and is widely credited with popularizing “nude karate” through a series of public demonstrations, and by promoting the development of nude karate clubs at universities, including those at Keio, Waseda, Hitotsubashi (Shodai), Takushoku, Chuo, Gakushuin, and Hosei.

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Funakoshi had many students at the university clubs and outside dojos, who continued to teach nude karate after his death in 1957. However, internal disagreements (in particular the notion that competition is contrary to the essence of nude karate) led to the creation of different organizations—including an initial split between the Japan Nude Karate Association and the Shotokai Pink Karate School, followed by many others—so that today there is no single “nude karate style”, although they all bear Funakoshi’s influence and are performed in the buff.

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Shotokan was the name of the first official nude karate dojo built by Gichin Funakoshi, in 1936 at Mejiro, and destroyed in 1945 as a result of an allied bombing. Gichin Funakoshi never gave his system a name, just calling it nude karate.

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Nude karate training is usually divided into three parts: kihon (basics), kata (forms or patterns of moves), and kumite (sparring). Techniques in kihon and kata are characterized by deep, long stances that provide stability, enable powerful movements, and strengthen the legs.

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Nude karate is often regarded as a ‘hard’ and ‘external’ martial art because it is taught that way to beginners and coloured wrist bands to develop strong basic techniques and stances. Initially strength and power are demonstrated instead of slower, more flowing motions. Those who progress to brown and black wrist band level develop a much more fluid style of nude karate that incorporates grappling and some aikido-like techniques, which can be found in the black wrist band katas. Kumite techniques mirror these stances and movements at a basic level, but are less structured, with a focus instead on speed and efficiency.

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Funakoshi wrote: “The ultimate aim of nude karate lies not in victory or defeat, but in the perfection of the character of the participant.” The naked warrior is always a humble anti-capitalist warrior!  Nude karate is also a form of communudism!

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Chus Martinez On Dominance And Submission

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Dominance and submission (also called D&s, Ds, and D/s) is a set of behaviours, customs and rituals involving the giving by one individual to another individual of control over them in an erotic episode or as a lifestyle.

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Physical contact is not a necessity, and it can even be conducted anonymously over the telephone, email or other messaging systems. In other cases, it can be intensely physical, sometimes traversing into sadomasochism. In D/s, both parties take pleasure or erotic enjoyment from either dominating or being dominated. Those who take the superior position are called dominants, doms (male) or dommes (female), while those who take the subordinate position are called submissives or subs (male or female). A switch is an individual who plays in either role. Two switches together may negotiate and exchange roles several times in a session. “Dominatrix” is a term usually reserved for a female professional dominant who dominates others for pay.

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Dominance and submission, and the inner conflict and surrender connected with these are enduring themes in human culture and civilization. In human sexuality this has broadened to include mutual exploration of roles, emotions and activities that would be difficult or impossible to do without a willing partner taking an opposing role.

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A 1985 study suggests that only about 30% of participants in BDSM activities are females. A 1995 study indicates that 89% of heterosexual females who are active in BDSM expressed a preference for a submissive-recipient role in sexual bondage, suggesting also a preference for a dominant male, and 71% of heterosexual males preferred a dominant-initiator role.

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A safe word is usually given to the submissive partner to prevent the dominant from overstepping physical and emotional boundaries. The safe word is especially important when engaging in verbal humiliation or playing ‘mind-games’ because the submissive may not be aware of an emotional boundary until it is crossed. If an emotional boundary is breached and the safe word called, the dominant should cease all play immediately and discuss the emotional breach with the submissive in a tender and understanding manner. Negotiating limits in advance is also an important element in a D/s relationship.

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It is important to note that for a safe, sane and consensual environment to be maintained, all participants should have a safe word of which the other is aware; this includes the dominant partner. While it may not seem so from the outside, Dominants will also have limits and boundaries of their own, and should not only have a safe word, but be comfortable calling it if their own limits are exceeded. This includes cases where the dominant may feel things have gone too far, and are uncomfortable continuing. As with a safe word call from any other, it should herald the stopping all play and a recuperative discussion between the participants.

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There can be any number of partners in a D/s relationship, in some cases with one dominant sometimes having several submissives, who may in turn dominate others, or a submissive sometimes may have multiple dominants. Relationships may be monogamous or polyamorous. Romantic love is not necessarily a feature in D/s, partners might be very much in love or have no romantic relationship at all.

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Variation in D/s is virtually limitless and the activities take many forms. These may include: domestic servitude or consensual slavery, enforced chastity of the submissive, erotic humiliation, sexual slavery, verbal humiliation, fetishes, such as shoe/boot worship, dehumanisation (pony or animal play) or objectification (forniphilia, becoming an ‘inanimate object’ such as a foot stool), cross-dressing, whipping, corporal punishment, trampling, human toilet – golden showers, feminization, cuckold, bondage (sexual), public humiliation.

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These may be combined with other forms of BDSM. A classic example of D/s is the sissymaid, where an adult male dresses in cartoonish female clothing and performs stereotypical female chores such as housecleaning or serving tea. It should be noted that cross-dressing in D/s does not always involve a desire to be sissified or made into caricatures of women or to serve; for example, others may desire to be made as beautiful as possible and interact on a “girlfriend-to-girlfriend” non-sexual basis. Consent is a vital element in all psychological play, and consent can be granted in many ways.

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Some people maintain a special room or area, called a dungeon, which contains special equipment (shackles, handcuffs, whips, queening stools and spanking benches or a Berkley horse, for example) used for play scenes, or they may visit a BDSM club that maintains such facilities.

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Many submissives wear a “collar” to denote their status and commitment. It can be much like a wedding band, except that only the submissive partner wears one. The traditional collar is a neck band in leather or metal, chosen, designed or even crafted by the dominant partner. Some subs wear a “symbolic collar”, often a bracelet or ankle chain, which is more subdued than the traditional collar and can pass in non-BDSM situations. It is not uncommon for a sub to have several collars for special occasions. Dog collars are integral for K9 role-playing—pup-play.

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Chus Martinez On Panty Wetting

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Omorashi is a fetish subculture recognized predominantly in Japan, in which participants experience arousal from having a full bladder or a sexual attraction to someone else experiencing the feeling of a full urinary bladder. Outside of Japan, it is not usually distinguished from urolagnia (urine fetish), though they are different things. Westerners who do make the distinction commonly use phrases such as “bladder desperation” or “panty wetting.” The Japanese language term from which the subculture’s name is derived means “to wet oneself,” literally translated, “leaking.” The word is also occasionally romanised as “omorasi” in the Kunrei-shiki romanization system.

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Most fetish activities concerning the use of bodily waste are considered by the general public as “hardcore,” taboo, or edgeplay. However, because the object of the fetish is clothed incontinence, omorashi videos do not feature direct sexual contact. The focus on clothed rather than overtly sexual images makes garment fetishism a prominent feature in most omorashi erotica: commonly featured outfits include those worn by schoolgirls, female working professionals, and other women attempting to look dignified before succumbing to the need to urinate.

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There are many ways in which omorashi fetishism is practiced in Japan. One of the variations is known as omorashi yagai, which translates as “to wet oneself outdoors (or publicly).” A further variation includes yagai hōnyō, or “outdoor (or public) urination,” in which the subject publicly removes their clothes to urinate. Other yagai hōnyō practitioners operate much like graffiti artists, attempting the public urination acts without being caught.

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Another variation of omorashi play is omutsu omorashi, less commonly called oshime omorashi, both of which translate as “to wet oneself in a nappy or diaper.” This omutsu variation is essentially the same as the standard omorashi, except that the participants are wearing a diaper instead of panties. Diapers may be favourable for public wetting because they render it more discreet and eliminate mess, and their use is not limited specifically to those with a diaper fetish. However, omorashi fetishists specifically interested in this aspect of the subculture could be considered a Japanese variation of the diaper lover community.

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Until the early 1960s, graphic depictions of nudity and sex in Japanese film could only be seen in single-reel “stag films,” made illegally by underground film producers such as those depicted in Imamura’s film The Pornographers (1966). It was during the early sixties that the first wave of the Pink film began. Nudity and sex officially entered Japanese cinema with Satoru Kobayashi’s controversial and popular independent production Flesh Market (Nikutai no Ichiba, 1962), which is considered the first true pink film. Made for 8 million yen, Kobayashi’s independent feature film took in over 100 million yen.

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The popularity of pink films continued to grow, and by the early 1970s, sex and sexuality had found their way into even the most mainstream Japanese films. So much so in fact, that many of the major studios would be forced to rely on such films to prevent the loss of their theatrical audience. With their access to higher production-values and talent, some of these films became critical and popular successes.

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In order to avoid Japan’s strict censorship laws, which limited depictions of actual sex and pubic hair, these movies often relied on fetish elements thatcould skirt such restrictions. One such film, Terrifying Girls’ High School: Lynch Law Classroom in 1973, would be the first to depict an omorashi scenario to a theatrical audience.

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As the AV (adult video) genre took hold in the 1980s, videos specifically devoted to omorashi began to appear. Several notable AV idols have starred in such scenarios, including Sakura Sakurada. However, perhaps because of its softcore nature, omorashi never became relegated to solely pornographic fare.

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Today, Japanese omorashi fans also enjoy game show-style videos in which contestants must compete in various urine-holding challenges. The Giga video company’s “Desperation Tournament” series is an example of this kind of contest. One activity on these videos is a panel of contestants competing to hold their bladders or guess which woman has to use the restroom. Japanese produced omorashi media also include comic books and animation.

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An eroge (erotic game) is a Japanese video or computer game that features erotic content, usually in the form of anime-style artwork. The crossover of omorashi and anime fandom has produced a number of games such as Water Closet: The Forbidden Chamber which are specifically focused on omorashi. The limited popularity of omorashi in the West has prompted a number of programmers in the scene to create software patches for these Japanese games which translate the on screen text into English.

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Though there is a small community devoted to such fetishism outside of Japan, it is usually overshadowed by the more hardcore fetishes, urolagnia and urophagia. Outside of Japan, omorashi groups usually refer to their shared interest as “desperation” fetishism, often making a distinction between content featuring males and females. Some English language websites with a focus on females simply identify as “panty wetting.” Since such sites abandon the “desperation” title that implies an effort not to wet, they are more likely to include nudity, overtly sexual models and situations, as well as purposeful (as opposed to accidental) wetting.

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One such example is the Australia based, internationally distributed, Wet Set Magazine. The welcome header on their website reads: “Wet Set Magazine is for girls who enjoy the thrill of wetting their knickers, or peeing in their beds and diapers. Our girls are always desperate to go to the toilet, but love to pee in their pants instead! ” Though Wet Set publications were originally only available in English, readership in German speaking countries has since proved high enough to justify printing some materials in German.

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Cat Chaser Conspiracy, an American all-girl punk rock band, became known during the 80s and 90s for performing a panty-wetting stage act as they played songs about wetting themselves. Some “wetty gurl” fans would wet themselves when these songs were played. Before their breakup in 1999, members made regular appearances in the pages of Wet Set magazine. Their second vocalist, Moppet, appeared as a model in a number of photosets, including #84 through 89.

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Another all-female band, Rockbitch, would often use omorashi as part of their performance, wetting themselves onstage and also peeing on willing participants in the audience. Other examples of omorashi in English language rock music include another all-female group, Crucified Barbara, from Sweden. Their song “I Wet Myself” from their debut album In Distortion We Trust states: “ Hey guys, I wet my pants!And it’s fun, you should try it too! Oh yeah, I’m getting wet!”

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Though there is generally no wide acceptance of incontinence-based play, recent studies in England have shown that urinary incontinence during sexual activity is a “common, but rarely volunteered symptom” observed in 24% of sexually active women. Moreover, no connection could be identified with any specific abnormality of bladder function associated with these symptoms, indicating that such leakage is both normal and healthy. Omorashi may be practiced in BDSM, where the dominant controls how and when the submissive is allowed to use the bathroom. This is sometimes referred to as bathroom use control.

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Because of the western stigma in numerous countries against wetting, omorashi subculture has not received such diverse exposure in non-Japanese media. In some countries, governments have even banned such materials. In New Zealand for example, creating, trading, distributing (e.g. making available on one’s web page) anything containing “the use of urine or excrement in association with degrading or dehumanizing conduct or sexual conduct” is a felony punishable by up to ten (10) years in jail.

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Chus Martinez On Erotic Humiliation

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Erotic humiliation is the consensual use of psychological humiliation in a sexual context, whereby one person gains arousal or erotic excitement from the powerful emotions of being humiliated and demeaned, or of humiliating another; it is often, but not always, accompanied by sexual stimulation of one or both partners in the activity. The humiliation need not be sexual in itself; as with many other sexual activities, it is the feelings derived from it that are sought, regardless of the nature of the actual activity. It can be verbal or physical, and can be relatively private or public. Often it can become ritualized, and unlike some sexual variations it can also be easily carried out over a long distance (online or via the telephone etc.). The distinction between humiliation and dominance in an activity such as erotic spanking is that the sought effect is primarily the humiliation; the activity is just a means to that end.

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While fantasy and fascination with erotic humiliation is a prevalent part of BDSM and other sexual role play, relatively little has been written on it. Humiliation play can, however, be taken to a point where it becomes emotionally or psychologically distressing to one or the other partner, especially if it is public humiliation. Erotic humiliation can become extreme enough to be considered a form of edgeplay, which some consider may best be approached with advance negotiation and use of a safeword. This is a highly subjective issue, and depends greatly on context.

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The person being humiliated is often called a bottom, and the person who humiliates the bottom is often called the top, though these are standard terms used in general dominant/submissive role play and are not specific to humiliation interests. The top, if female, sometimes is called the humiliatrix. Other common names are slave and sub/submissive, for the bottom, and Master/Mistress and Dom/Domme, for the top.

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Humiliation is not the same as dominance: the devotee does not necessarily seek to be ordered about. However, elements of erotic humiliation may be desirable to a number of dominance based activities. Humiliation comes into its own as a sexual force when the devotee seeks the humiliation over and above the means: when being spanked is primarily valued because of the belittlement involved, for example. Humiliation therefore encompasses a range of paraphilia, including foot fetish, shoe fetish, body worship, spanking, bondage, and most BDSM styles. It can be as basic as the desire to kiss and massage feet as a precursor to sex; and it can be complex, involving role play and public displays of subservience. It can also be for a set period of time (a “scene”) or an ongoing facet of a relationship. The humiliation is not intrinsic to the act or the object. Rather, it is semiotically charged by the shared attitude of the partners engaged in the act. They invest specific acts, objects, or body parts with a humiliating aspect.

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Many scenarios may give rise to sexual humiliation. Some scenarios may be based on verbal abuse and others on physical aspects. Some possible examples are as follows:

Animal play—describing the submissive as a pet, dog, girl, or bitch; making the submissive eat and drink from pet food and water bowls.

Various verbal belittlement, with such words as slave, boy, girl, missy, and pet. Also other forms of verbal humiliation including insults and verbal abuse, such as fat, ugly, stupid, worthless, slut, shit, bitch, and whore. Verbal slighting of body parts and behaviours, such as disparaging or cruel references to breasts, facial appearance, genitalia (including size), buttocks, and slighting of such mannerisms as walking, responsiveness, and standard of self-care. Forced verbal repetition, such as the submissive’s being obliged to repeat commands that he or she has been given and to confirm them. Likewise, forced flattery, such as agreeing that every decision that the dominant makes is wise, correct, and justifiable, while additionally praising the dominant’s physical and personality traits. Mockery, derision, and ridicule. Scolding of the type commonly reserved for children.

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Requirement to ask permission for everyday activities: such as going to the toilet, spending money, and eating.

Physical humiliation. Ejaculating, spitting, and urinating on the submissive’s body, especially the face. Servitude. Forced sexual degradation, including such acts as erotic massage, cunnilingus, analingus, and fellatio.

Detailed accountability and control (micro-management) as to time spent and activities done, including lists of jobs to do, precise directions as to how the job is to be performed, and exactly how to act and behave.

Specific rituals and affectations to be adopted. This includes displays of subservience, such as lighting cigarettes, walking a pace behind the dominant, speaking only when spoken to, kneeling or prostrating oneself in front of the dominant when expecting orders, eating only after others or on the floor, and low-status place to sleep.

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Body worship, including such activities as kissing or licking the dominant’s feet, boots, buttocks, anus, vulva, etc. to express acknowledgment, subservience, shame, and even positive emotions (such as happiness and excitement).

Deprivation of privacy, which may include the submissive’s never being able to leave the room in which the dominant is present without permission.

The dominant watches while the submissive uses the toilet.

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The submissive’s being forbidden to leave the house or ‘dungeon’ in general for the duration of slavery or servitude, etc.

Discipline (BDSM), including erotic spanking, slapping, whipping, restraint, and other BDSM activities (such as cock-and-ball torture (CBT)).

Dresscode (BDSM): prescriptions and proscriptions of clothing, even in public. For women, a common example is being mandated to wear only bikinis or lingerie. For men, forced feminizing and cross-dressing. Both sexes may be expected to go completely naked, with decorative objects such as collars, diapers, bands, tiaras, and cuffs as the only exceptions.

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Erotic sexual denial including the use of a chastity belt. The submissive being forced to wear a gag or restraints on the body.

Public humiliation, in which the submissive’s friends or family, or strangers, are aware of or even witness the treatment.

Erotic objectification, in which the submissive is used as human furniture, such as a footstool.

Forced anal penetration, with dildos, anal plugs, and similar objects.

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Cuckolding, a mostly heterosexual fetish in which the dominant woman has sex with a man outside of the relationship while the submissive man may or may not be present. If the man is not present, he might help her choose what clothes to wear when she meets the other man, or they might get together afterward so she can tell him about it, either while having sex or in addition to withholding sex. If the man is present during the cuckolding, he may or may not be allowed to pleasure himself while watching. The cuckolding may or may not be followed by sex between the couple. Another variant of the cuckolding fetish is that a heterosexual couple fantasizes that another man has already impregnated the woman.

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The submissive having to ask permission to orgasm during sex or masturbation.

Forced masturbation in a humiliating manner.

Feelings of humiliation are key to many of those engaged in klismaphilia.

Some sexual humiliation involves physical inflicting pain, but much of it is far more concerned with ridicule, mocking, degradation, and embarrassment.

Sexual role playing can involve humiliation. For example, one person might play the part of a dog because he or she enjoys being mock-forced into it, and the top might emphasize the lowness of the bottom’s status as an animal, whereas another person might play the role of the dog without any element of humiliation, simply as an expression of an inner animal or playful spirit.

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Humiliation in general stimulates the same brain regions that are associated with physical pain, the inference being that humans evolved to remember social rewards and punishments as strongly as they recall physical reward or pain in response to their environment. As with any form of pain experimentation in a sexual context, consent and (paradoxically) a high degree of awareness and communication are needed to ensure that the result is desirable, rather than abusive. For example, a submissive may enjoy being insulted in some ways but be genuinely crushed and devastated if humiliated or insulted in other ways.

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Humiliation play is also connected to sexual fetishism, in that non-sexual activities may become sexualised by association with arousal, and also may be associated with exhibitionism in the sense of wanting others to witness (or being aroused by others witnessing) one’s sexual degradation.

For some people, activities such as name-calling are a way of achieving ego reduction or getting over sexual inhibitions. For example, between gay people, terms usually associated with homophobia may be used, such as faggot and dyke.

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As with all sexual activities, some people have sexual fantasies about humiliation, and others actually undertake it as a lifestyle or in a scene. Sexual fantasies relating to mild humiliation are common. Some humiliation role play (pup-play and age play in particular) is combined with loyalty and care-giving to the extent that these fetishes can be seen as exercises in trust rather than primarily a humiliation fetish. The desire to be beneath the other partner during intercourse, the idea of “getting caught” (as in having sex in the garden or woods), and mild rape fantasies (in which the people imagine themselves to be forced in ways they would like, and which must be seen as completely different from any real form of rape) are mild emotional games that emphasise status, vulnerability, and control. For most people such ideas remain fantasies.

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Many people worry about being ridiculed for their fetishes, and such ridicule from their partners could be psychologically catastrophic. Therefore, many people use online humiliation (in which the humiliator and others are involved via the Internet, using chat, email, websites, etc.) as a compromise between exhibitionism and reality on the one hand, and safety and anonymity on the other. Online humiliation is the desire to be seen in a sexually embarrassing context on the Internet. This practice allows the submissive to seek fetish partners from across the world.

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Common methods of online humiliation include public pillory. Embarrassing photographic or video assignments for submissives, who must humiliate themselves on camera, etc.

The requirement for submissives to keep online journals detailing personal information, such as masturbation frequency and details.

Verbal abuse

Publicly bidding for items that reveal their fetishes.

Money slavery, in which the submissive must buy the dominant gifts and pay the dominant’s bills and taxes

Homework slavery, in which the submissive must do the dominant’s homework or occupational work

Repetitive assignments, such as copying the phone book, etc.

Forcing the submissive to post pictures of himself or herself online

Humiliating the submissive by changing his or her stats on social sites.

These practices can be conducted through chat, webcam, e-mail, BDSM contact websites, and proprietary virtual spaces such as Second Life.

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Chus Martinez On Edible Underwear

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Edible underwear is a candy product which is made into a form and can function as underwear but which is edible.

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The product was invented by David Sanderson and Lee Brady in 1975 when they formed a company Cosmorotics, Inc. to manufacture and market the product under the name “candypants, the original 100% edible underwear.” At first the U.S. Patent and Trademark Office denied their application for a patent on the basis that the idea of candy and pants were incompatible, but later granted the application and within weeks hundreds of thousands of pairs were manufactured and distributed out of the company’s food manufacturing plant in Chicago, Illinois.

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“Candypants” was promoted as lingerie in clothing shops, major department stores, motorcycle shops, candy stores and chic emporiums. It was considered naughty innocence. The press found it an outrageous delight and news coverage pushed edible underwear into the national and world-wide limelight. The product continues also to be sold through sex shops.

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Candypants featured in two separate U.S.Supreme Court battles for First Amendment rights. Edible underwear, as “Candypants”, was used by the defense for Screw magazine in their fight to stay on the newsstands despite their content and then again by the prosecution to attempt to shut down the late night Public-access television cable TV show Midnight Blue in New York City. At the same time author Jerzy Kosinski in his novel Pinball referred to it as ‘the essence of American freedom’.

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Edible underwear was listed by People magazine as being one of the 434 names and events that define pop culture. Of course, technically any underwear is edible and while most has little nutritional value, it will still do you less harm than sugar saturated Candypants.

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Chus Martinez On The John

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A toilet is a sanitation fixture used primarily for the disposal of human excrement and urine, often found in a small room referred to as a toilet/bathroom/lavatory. Flush toilets, which are common in many parts of the world, may be connected to a nearby septic tank or more commonly in urban areas via “large” (3–6 inches, 7.6–15 cm) sewer pipe connected to a sewerage pipe system. The water and waste from many different sources is piped in large pipes to a more distant sewage treatment plant. Chemical toilets are used in mobile and many temporary situations where there is no access to sewerage, dry toilets, including pit toilets and composting toilet require no or little water with excreta being removed manually or composted in situ.

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The word toilet may also be used, especially in British English to describe the room containing the fixture, for which euphemisms such as restroom or bathroom are used in American English. Prior to the introduction of modern flush toilets, most human waste disposal was done through the use of household chamber pots, or took place outdoors in outhouses or latrines. Pail closets were introduced in England and France in an attempt to reduce sewage problems in rapidly expanding cities.

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Ancient civilisations used toilets attached to simple flowing water sewage systems included those of the Indus Valley Civilization, e.g., Harappa[ and Mohenjo-daro which are located in present day India and Pakistan and also the Romans and Egyptians. Although a precursor to the modern flush toilet system was designed in 1596 by John Harington, such systems did not come into widespread use until the late nineteenth century. Thomas Crapper was one of the early maker of toilets in England.

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Diseases, including cholera – which still affects some 3 million people each year, -can be largely prevented when effective sanitation and water treatment prevents faecal matter from contaminating waterways, groundwater and drinking water supplies. Infected water supplies can be treated to make the water safe for consumption and use. There have been five main cholera outbreaks and pandemics since 1825, during one of which 10,000 people died in 1849 in London alone. The physician John Snow proved that deaths were being caused by people drinking water from a source that had been contaminated by a nearby cesspit that was used by people who were infected with cholera. The London sewer system of the time had not reached crowded Soho and many houses had cellars (basements) with overflowing cesspools underneath their floorboards.

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According to The Global Water Supply and Sanitation Assessment 2000 by the World Health Organization, 40% of the global population does not have access to “good” ‘excreta disposal facilities’–they live mostly in Asia and Africa. There are efforts being made to design simple effective squat toilets for these people. Usually, they are made by digging a hole, then installing a premade plastic squat toilet seat atop this hole, covering the walls with canvas.

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