Chus Martinez On Sex Addiction

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Sexual addiction (sometimes called sex addiction) is a conceptual model devised in order to provide a pseudo-scientific explanation for sexual urges, behaviours, or thoughts that appear extreme in frequency to uptight killjoys; or are painted as being out of control by these reactionary moralists —the false claim behind this ideology is that it is literally possible to be addicted to sexual activity. This phenomenon is not newly described in the literature, but it has been described by many different terms: hypersexuality, erotomania, nymphomania, satyriasis, Don Juanism, Don Juanitaism, and, most recently, sexual addiction, compulsive sexual behaviour, and paraphilia-related disorders. One egghead who did much to popularise the concept of compulsive sexual behaviour as an addiction was Patrick Carnes. It was a book this bozo published in 1983 and that started a moral panic about perfectly normal human behaviour being sex addiction.

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Hypersexuality is falsely associated with addictive or obsessive personalities, escapism, psychological disorders, low self-esteem, self-destructive behaviour, lowered sexual inhibitions and behavioural conditioning. Alcohol, hormonal imbalance and change of life hormone levels (puberty, adulthood, middle age, menopause, seniors), behaviour modification, operant conditioning and many drugs are alleged to affect a person’s social and sexual inhibitions, while supposedly reducing integral human bonding abilities for intimacy. Sex addiction is falsely defined as a state of behaviour outside the boundaries of social norms that reduces an individual’s ability to function efficiently in general routine aspects of life or develop healthy relationships.

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Medical studies and related opinions vary among professional psychologists, sociologists, clinical sexologists and other specialists on sexual addiction as a medical physiological and psychological addiction, or representative of a psychological/psychiatric condition at all. Proponents of the sexual addiction model draw analogies between hypersexuality and substance addiction or negative behavioural patterns similar to gambling addiction, recommending 12-step and other addiction-based methods of treatment. Other explanatory models of hypersexuality include sexual compulsivity and sexual impulsivity.

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Sexologists have not reached any consensus regarding whether sexual addiction exists or, if it does, how to describe the phenomenon. Some experts regard sexual addiction as a medical form of clinical addiction, directly analogous to alcohol and drug addictions. Other experts believe that sexual addiction is actually a form of obsessive compulsive disorder and refer to it as sexual compulsivity. Still other experts believe that sex addiction is itself a myth, a by-product of cultural and other influences. Some who have expressed doubts about the existence of sex addiction argue that the condition is instead a way of projecting social stigma onto patients. Just one example of this critique can be found in the writings of Marty Klein: “The concept of sex addiction provides an excellent example of a model that is both sex-negative and politically disastrous.”

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Marty Klein singles out a number of features that he considers crucial limitations of the sex addiction ideology: it is pathology orientated; it is clinically incomplete; it is without context (both individual and situational); it is culturally bound; it is politically exploited. Drawing on the so-called methodology of sexual addiction therapists, Klein discovered: “The sexual addiction diagnostic criteria make problems of non-problematic experiences, and as a result pathologize a majority of people.”

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Chus Martinez On Fetish Models

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A fetish model is someone who models fetish clothing or appears nude in sexual poses with piercings and tattoos. Fetish fashions are considered extreme and provocative, designed to elicit a strong emotional reactions from those who see them. Fetish modelling may involve bondage, body modification, and exotic glamour photography as well as sexual fantasy costuming (i.e. maid’s outfits, nurses, etc.). Fetish models may model for photography, and appear at BDSM fairs and parties.

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Fetish modelling covers a wide range of fetishes, including bondage, latex, corsets, wedgies, tattoo/body piercing, shoes, thin fetishism and food fetishism. Fetishes may also involve specific body parts, such as breasts, navel, feet, or scars. Some fetishes – such as that for C-section scars – have very small but nonetheless dedicated audiences, making it difficult for models in these areas to become full time professionals.

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Fetish appreciation is very subjective and what stimulates one pervert may not interest other sex freaks. The more extreme appreciations such as scat (shit fun) mostly repulse other fetishists even if their shtick is as wacky and stinky as sneaker sniffing.

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The most famous fetish model of all time is the 1950s bondage icon and pin-up girl Bettie Page – who posed for mail order sex photographer Irving Klaw, and was subsequently featured in Playboy.

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There are specialized publications that feature and promote fetish models, including Skin Two, Secret, Italian A Magazine (not to be confused with the now defunct A(sian) Magazine), and Marquis. Fetish models may run personal adult pay websites and are featured on fetish adult pay sites.

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Chus Martinez On Free Love

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Compersion is a state of empathetic happiness and joy experienced when an individual’s current or former romantic partner experiences happiness and joy through an outside source, including, but not limited to, another romantic interest. This can be experienced as any form of erotic or emotional empathy, depending on the person experiencing the emotion.

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The concept is now widespread within the polyamorous community, and was originally coined by the now defunct Kerista Commune in San Francisco. The related adjective is compersive.

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It is common for people within the polyamorous community to state that jealousy comes with the territory of open romantic relationships. Compersion has often been referred to as “the opposite of jealousy” and some advocates state that through time and experience, it becomes an efficient method for combating jealousy.

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In romantic relationships, jealousy refers to the negative thoughts and feelings of insecurity, fear, and/or anxiety over an anticipated loss of a partner or of that partner’s attention, affection, or time. Because polyamorous relationships often exist within cultural frameworks of monogamy, where jealousy is understood as a natural reaction to perceived competition for a partner’s attention, affection, or time, treatments of jealousy in polyamorous literature are quite extensive.

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In her book Polyamory: The New Love Without Limits, Dr Deborah M. Anapol describes five different types of jealousy – possessive, exclusion, competition, ego, and fear – before discussing compersion. The books The Ethical Slut and Opening Up also devote entire chapters to discussions of jealousy.

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Investigative reporter and sex educator Eric Francis wrote on his Planet Waves website that an individual could look for their own compersion within jealousy itself: “Right inside the jealous episode is a fiery core of erotic passion. It may surprise you how good it feels, and if you get there, you can be sure you’re stepping right into compersion.”

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Monty Cantsin defines compersion as “the positive feelings one gets when a lover is enjoying another relationship. Sometimes called the opposite or flip side of jealousy.” They comment that compersion can coexist with jealous feelings.

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Luther Blissett defines compersion to be “the feeling of taking joy in the joy that others you love share among themselves, especially taking joy in the knowledge that your beloveds are expressing their love for one another.”

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Karen Eliot defines compersion as “A feeling of joy when a loved one invests in and takes pleasure from another romantic or sexual relationship. … Compersion does not specifically refer to joy regarding the sexual activity of one’s partner, but refers instead to joy at the relationship with another romantic and/or sexual partner. It’s analogous to the joy parents feel when their children get married, or to the happiness felt between best friends when they find a partner.”

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From Opening Up, Serena Anderlini-D’Onofrio writes that compersion is, in part, “the ability to turn jealousy’s negative feelings into acceptance of, and vicarious enjoyment for, a lover’s joy.”

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The adjective frubbly and the noun frubbles are sometimes used, in the poly community in the United Kingdom and the United States, to describe the feeling of compersion. These terms are more suited to cheerful, light-hearted conversation, and they are more grammatically versatile, for example: “I’m feeling all frubbly” and “Their relationship fills me with frubbles”. Shadenfreude is generally considered to be the antonym of compersion.

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Chus Martinez On The Art Nude

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An art nude is a work of art that takes the naked human form as its dominant subject. The term is used for painting, sculpture, photography, and mixed media.

In the tradition of Western art, nudity was common in the painting and sculpture of classical antiquity. In the Christian era, early artists who used nude models included Michelangelo, Botticelli and da Vinci.

Many photographers of nude subjects began to use the term figure nude to describe their “art nude” photos, to avoid description of their works as erotica or pornography.

The term art nude is used for an object of art with a nude human figure making up about one quarter of the surface area and is not intentionally erotic. It does not involve the subject interacting with anyone or the face of the nude as a prominent feature. The nude human form presented is revealed as an object of art and not a person with reference to his or her social relationships and behavioural patterns.

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Ruth Bernhard was one of the earliest to describe her photographs as “art nudes”. She particularly noted that she never photographed a nude with the subject looking into the lens. During an interview with Donna Conrad, the 95 year old Bernhard compared her nude photographs to those of Jock Sturges, saying: “I never have made a nude where there is a facial expression.”

Early photographers who have well-known works considered “art nudes” include Imogen Cunningham, Anne Brigman, Edward Weston and Alfred Stieglitz.

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Chus Martinez On Spanda

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The Spanda system, introduced by Vasugupta (c. 800 AD), is usually described as “vibration/movement of consciousness”. Abhinavagupta uses the expression “some sort of movement” to imply the distinction from physical movement; it is rather a vibration or sound inside the Divine, a throb. The essence of this vibration is the ecstatic self-recurrent consciousness.

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The central tenet of this system is “everything is Spanda”, both the objective exterior reality and the subjective world. Nothing exists without movement, yet the ultimate movement takes place not in space or time, but inside the Supreme Consciousness. So, it is a cycle of internalization and externalization of consciousness itself, relating to the most elevated plane in creation (Śiva-Śakti Tattva).

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In order to describe the connotations of the Spanda concept, a series of equivalent concepts are enumerated, such as: self recurrent consciousness – vimarśa, unimpeded will of the Supreme Consciousness – svātantrya, supreme creative energy – visarga, heart of the divine – hṛdaya and ocean of light-consciousness  – cidānanda.

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The most important texts of the system are Śiva Sutras, Spanda Karika and Vijñāna Bhairava Tantra.

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Chus Martinez On Nude Twister

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Twister is a game of physical skill produced by the Milton Bradley Company. It is played on a large plastic mat that is spread on the floor or ground. The mat has four rows of large coloured circles on it with a different colour in each row: red, yellow, blue and green. A spinner is attached to a square board and is used to determine where the player has to put their hand or foot.

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The spinner is divided into four labelled sections: right foot, left foot, right hand and left hand. Each of those four sections is divided into the four colours (red, yellow, blue and green). After spinning, the combination is called (for example: “right hand yellow”) and players must move their matching hand or foot to a circle of the correct colour.

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In a two-player game, no two people can have a hand or foot on the same circle; the rules are different for more players. Due to the scarcity of coloured circles, players will often be required to put themselves in unlikely or precarious positions, eventually causing someone to fall.

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A person is eliminated when they fall or when their elbow or knee touches the mat. There is no limit to how many can play at once, but more than four is a tight fit. When playing Nude Twister covering the participants with olive oil greatly adds to the fun.

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Twister was submitted for patent by Charles F. Foley and Neil Rabens in 1966, and became a success when Eva Gabor played it with Johnny Carson on television’s The Tonight Show on May 3, 1966.

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However, in its success, Twister was also controversial. The company that produced the game, Milton Bradley, was accused by its competitors of selling “sex in a box”. That accusation was probably because Twister was the first popular American game to use human bodies as playing pieces.

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Twister, much like its counterpart the hula hoop, was one of the many toy fad phenomena that came about in the second half of the 20th century. Microsoft Encarta labels Twister as being an “industry phenomenon” that “briefly captures the public’s imagination, and sells in the millions”.

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Twister being both globally spread and highly popular is unlike other games of its stature, in the sense that it is accepted by all social classes.

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Chus Martinez On Buttocks

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The buttocks (singular: buttock) are two rounded portions of the anatomy, located on the posterior of the pelvic region of apes and humans, and many other bipeds or quadrupeds, and comprise a layer of fat superimposed on the gluteus maximus and gluteus medius muscles. Physiologically, the buttocks enable weight to be taken off the feet while sitting. In many cultures they play a role in sexual attraction. Many cultures have also used them as a safe target for corporal punishment. There are several connotations of buttocks in art, fashion, culture and humour, and the English language is replete with many popular synonyms.

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The buttocks are formed by the masses of the gluteal muscles or ‘glutes’ (the gluteus maximus muscle and the gluteus medius muscle) superimposed by a layer of fat. The superior aspect of the buttock ends at the iliac crest, and the lower aspect is outlined by the horizontal gluteal crease. The gluteus maximus has two insertion points: 1/3 superior portion of the linea aspera of the femur, and the superior portion of the iliotibial tractus. The masses of the gluteus maximus muscle are separated by an intermediate intergluteal cleft or “crack” in which the anus is situated.

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The buttocks allow primates to sit upright without needing to rest their weight on their feet as four-legged animals do. Females of certain species of baboon have red buttocks that blush to attract males. In the case of humans, females tend to have proportionally wider and thicker buttocks due to higher subcutaneous fat and proportionally wider hips.

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Some baboons and all gibbons, though otherwise fur-covered, have characteristic naked callosities on their buttocks. While human children generally have smooth buttocks, mature males and females have varying degrees of hair growth, as on other parts of their body. Females may have hair growth in the gluteal cleft (including around the anus), sometimes extending laterally onto the lower aspect of the cheeks. Males may have hair growth over some or all of the buttocks.

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The English word of Greek origin “callipygian” indicates someone who has beautiful buttocks. However, the qualities that make buttocks beautiful or well-formed are not fixed, as sexual aesthetics of the buttocks vary considerably from culture to culture, from one period of fashion to another and even from person to person.

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Depending on the context, exposure of the buttocks in non-intimate situations can cause feelings of embarrassment or humiliation, and embarrassment or amusement in an onlooker. Expressions such as being caught with one’s pants/ trousers down or more explicitly in Dutch, “met de billen bloot” (“with bared buttocks”), use the image as a metaphor for non-physical embarrassment as well.

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Willfully exposing one’s own bare buttocks as a protest, a provocation, or just for fun is called mooning.

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In many punitive traditions, the buttocks are a common target for corporal punishment, which can be meted out with no risk of long-term physical harm compared with the dangers of applying it to other parts of the body, such as the hands, which could easily be damaged The buttocks have often been described as “the place provided by nature” for this purpose.

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In Western and some other cultures, many comedians, writers and others rely on the buttocks as a source of amusement, camaraderie and fun, despite (or in some cases for the sake of) the risk of being in dubious taste, if not censored.

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n the majority of modern cultures, the buttocks are rarely shown naked and are generally considered unsuitable for ornamental body markings and body modification. However, they may be preferential for discreet markings, such as secretive membership proof or to be shown in intimate company (e.g. amongst lovers).

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In American English, phrases use the buttocks or synonyms (especially “butt” and “ass”) as a synecdoche or pars pro toto for a whole person, often with a negative connotation. For example, terminating an employee may be described as “firing his ass”. One might say “move your ass” or “haul ass” as an exhortation to greater haste or urgency. Expressed as a function of punishment, defeat or assault becomes “kicking one’s ass”. Such phrases also may suggest a person’s characteristics, e.g. difficult people are termed “hard asses”. In America an annoying person or any source of frustration may be termed “a pain in the ass” (a synonym for “a pain in the neck”), while an incompetent or ignorant person is sometimes called a “dumbass”, and an annoying person a “jackass”. People deemed excessively puritanical or proper may be termed “tight asses” (in Australia and New Zealand, “tight arse” refers to someone who is excessively miserly).

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Because many cultures have a nudity taboo, which usually applies specifically to the buttocks (as usually to the most erogenous zones), mainstream garments generally cover the buttocks completely, even when it is not a practical requirement. Nevertheless male and female clothing is often designed in a way that reveals the shape of the buttocks under the clothing.

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Some articles of clothing are designed to expose the buttocks. Such clothing is not generally worn in public situations; however, it is sometimes considered appropriate to wear such clothing at swimming facilities or at the beach.

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More recently, the cleavage of the buttocks is sometimes exposed by some women, deliberately or accidentally, as fashion dictated trousers be worn lower, as with hip-hugger pants.


Golden Showers With Chus Martinez

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Urolagnia (also urophilia, undinism, golden shower and watersports) is a paraphilia in which sexual excitement is associated with the sight or thought of urine or urination. The term has origins in the Greek Language (from ouron, urine, and lagneia, lust).

Those who enjoy urolagnia may enjoy urinating on another person or persons, or being urinated upon. Some participants may drink the urine; this practice is known as urophagia, though uraphagia refers to the consumption of urine regardless of whether the context is sexual. Urolagnia enthusiasts may participate in urolagnia as part of a domination and submission fetish, though not all sexual activity involving urine is categorised as BDSM. These activities are often described with the slang terms golden showers, water sports, or piss play. Urolagnia is sometimes associated with omorashi, though in Western culture, omorashi is typically distinguished from urolagnia, with terms such as bladder desperation or panty wetting.

As a paraphilia, urine may be consumed or the person may bathe in it. Other variations include arousal from wetting or seeing someone else urinate in their pants or underclothes, or wetting the bed. Other forms of urolagnia may involve a tendency to be sexually aroused by smelling urine-soaked clothing or body parts. In many cases, a strong correlation or conditioning arises between urine smell or sight and the sexual act. For some individuals the phenomenon may include a diaper fetish and/or arousal from infantilism. Watersports may also be used in BDSM role play as a form of humiliation, sometimes involving desperation until incontinence or infantilization, sometimes physical humiliation associated with being urinated on or pressured to consume urine. In cases, a person is aroused by merely staging situations where others can either witness that person wet his or her clothing or smell the scent of his or her urine.

Urolagnia is sometimes associated with, or confused with, arousal from having a full bladder or a sexual attraction to someone else experiencing the discomfort or pain of a full bladder, a sadomasochistic inclination. In the hanky code, urolagnia is symbolized by a yellow bandana in the right or left pants pocket.

Some common variations of urolagnia:

Desperation – The act of holding one’s own urine until the need to urinate is urgent, making another hold in their urine, or watching another person with an urgent need to urinate. This fetish sometimes originates from childhood memories of being or of seeing another needing to urinate. Arousal may be triggered by seeing the body movements or facial expressions of that person. It can also be heightened by the person saying that they have to urinate.

Voyeurism – Seeing another urinate without the person’s knowledge either through video taping by a hidden camera, or by lurking in locations where people are urinating or are likely to have an urge to urinate.

Clothes wetting – The person is sexually aroused by wetting one’s clothing or observing another person doing so. Usually that person prefers to stage the wetting so that his/her legs (or other body parts) become soaked with urine. The warm sensation felt when urine trickles on the body may give very relaxing and pleasurable feelings to the person. In many cases, there is a sense of aroused from smelling body parts that stink of urine. Sone get turned on by telling others about wetting themselves.

Exhibitionism – Becoming noticeably desperate or wetting oneself with the express purpose of being seen by strangers. Practitioners have described going to public places such as a mall or a park. Some intend to create situations where others can see their wet clothing.

Pussing – British expression for an activity involving a consenting couple where the male partner watches the woman urinate otherwise undetected in a semi-public place, usually a toilet cubicle at a pub, hotel, restaurant, theatre/cinema, office, club etc. The strategies and tactics that are used to smuggle one of the couple into and out of the toilet undetected are almost or as important as the urination. The activity is done by itself or as a part of or prelude to other activities which many times involve sex.


Chus Martinez On The Nude Siesta

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A siesta is a short nap taken in the early afternoon, often after the midday meal. It is an activity through which proletarians develop their radical subjectivity in both their dreams and semi-awake states. It should go without saying that communudists believe in sleeping naked – and oppose the bourgeois siesta which is a mere break from work, with the refusal of work!

A strange delusion possesses many of those in places where capitalist anti-social relations hold sway. This delusion drags in its train the individual and social woes that for centuries have tortured sad humanity. This delusion is the love of work, the furious passion for work, pushed even to the exhaustion of the vital force of the individual and his progeny.

In capitalist society work is the cause of all intellectual degeneracy, of all organic deformity. The proletariat, the great class embracing all the producers of world, the class which in freeing itself will free humanity from servile toil and will make of the human animal a free being, needs its nekkid communist siesta!

Above Chus Martinez takes her nude siesta.


Ladyboy Day

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25 March is Ladyboy Day and the first day of the New Year in the communudist calendar. This is because on that day Karl Marx appeared to Chus Martinez and told her that the working class must transform itself into a transsexual collective phantom all using her name in order to carry out a world-wide proletarian revolution with unlicensed pleasure as it’s only aim.

Legend also has it that Chus Martinez gained her g-string tripping skills from a visit to a library at midnight, where she laid an open copy of Das Kapital on a table and then proceeded to perform a burlesque routine. At exactly one second past midnight on 25 March a strange bearded figure emerged offering to make her the greatest ladyboy stripper of all time in return for her pledge to keep the Marxist programme invariant and free from revision.

Above Chus Martinez doing a burlesque routine.