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.
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.
Erotic sexual denial, also known as orgasm denial, is a sexual practice in which a heightened state of sexual arousal is maintained for an extended length of time without orgasm, and is commonly practiced in association with BDSM and sexual bondage. Erotic sexual denial can be another name for or variant of orgasm control. Erotic sexual denial is a form of sex play.
One form of erotic sexual denial is the reduction or deprivation of all genital stimulation. To ensure a complete absence of genital stimulation, a chastity device may be used as a physical barrier to genital touch or full erection. Tease and denial describes a situation where a person’s genitalia are stimulated until he or she is close to the point at which orgasm would normally be inevitable. At that point, direct stimulation of the genitals is reduced or stopped, so as to keep the recipient on the very brink or “edge” of orgasm (as with orgasm control) but without the promise of orgasm at the end.
If orgasm still occurs after removal of stimulation, it typically brings less pleasure than usual, and is considered a “ruined orgasm”, as opposed to being a “denied orgasm” (sometimes known as “blue balls”). Alternatively (for men), the release of semen during the emission phase of ejaculation might be prevented by some sort of constriction (“blocked orgasm”). Depending on the relationship, subjects might be repeatedly teased to the point of orgasm several times, but without actual orgasm, causing feelings of intense arousal and psychological need.
To be able to control an orgasm of a partner in such sex games, physical restraints are commonly used. Situations involving bondage are typically called tie and tease and can be thought of as extended tease and denial games. This practice is often an integral part of erotic denial. Tie and tease activities are physically as well as psychologically intense, because the strong feelings of sexual frustration are escalated by the sensation of helplessness induced by bondage.
The practice of total sexual denial usually includes total avoidance of genital stimulation. This often involves the use of a physical barrier or device such as a chastity belt. Chastity belts or similar locking devices are available for both men and women. Depending on the situation, sexual arousal may still be achieved regardless of physical barriers to genital stimulation. However, this depends on the belt used.
A related practice is that of the deconstructed orgasm, in which stimulation and arousal is conducted at a very slow pace, allowing the ‘stimulator’ to obtain feedback from the ‘stimulatee’ (generally spoken, but conceivably obtained by means of body language or measuring certain bodily responses and functions). Depending upon the accuracy of the feedback, the progress towards eventual release can be judged more accurately than would be the case in an unfettered encounter, allowing the possibility of the orgasm to be delivered (whereupon observations and measurements may be continued) or of stimulation to be withdrawn or decreased in the closing stages, leading to a ruined orgasm as described below.
Where orgasm denial has been pushed to the limits, in some instances actual orgasm doesn’t materialize. This according to research accounts for a small percentage of the 70% – 80% of women that don’t reach climax during sexual intercourse. Erotic sexual denial, in various forms, is sometimes associated with creating a state of sexual need leading to a more pliable or agreeable outlook by the denied party.
Orgasm denial practices can allow dominant lovers to exercise control and training over highly intimate and psychologically significant aspects of their submissive lovers’ lives. This can extend to tolerance of increased stimulation and training both to hold back orgasm, or to orgasm on command. Dominant lovers can use this practice to experience enjoyable and sometimes intensely craved feelings of sexual control and erotic power. Submissive lovers can use this practice to help them experience enjoyable and sometimes intensely craved feelings of erotic submission, sexualised objectification and erotic loss of control.
Orgasm denial as a method of orgasm control is a widely practiced activity within BDSM erotic feminisation. The top will often deny the submissive feminised man sexual release to maintain his heightened state of sexual arousal, as a way to satisfy his desires for erotic humiliation, or as a way to satisfy the dominant’s own desires to erotically humiliate.
Orgasm control, also known as “edging”, “peaking”, “surfing”, and by other terms, is a sexual technique that involves the maintenance of a high level of sexual arousal for an extended period of time without reaching orgasm, although a climax may be reached eventually. If orgasm is not reached after the extended period of arousal, it is referred to as erotic sexual denial. If the partner whose orgasm is being controlled, sometimes referred to as the submissive partner, is put into physical restraints, it may better control the orgasm (the activity is sometimes called tie and tease and if orgasm is denied it is tease and denial). Another possibility is for one partner to help produce multiple orgasms in the other.
Orgasm control can involve either one-sex partner being in control of the other partner’s orgasm, or someone delaying their own orgasm during either sexual intercourse or masturbation. To experience orgasm control, any method of sexual stimulation can be used – for example, manual, oral, intercourse, or with sex toys – either alone or by means of one or more active partners. Orgasm control is sometimes called “slow masturbation” or “extended massive orgasm”. It is similar to the Venus Butterfly technique described by Leah and Bob Schwartz in The One Hour Orgasm (1988).
In a two-person sexual activity, one partner would stimulate the other, gradually bringing them up to the point high in the plateau phase where an orgasm is actually building, and will then reduce the level of stimulation to just below that needed to trigger release. By carefully varying the intensity and speed of stimulation, and by practising with the same partner to learn their responses, a person can be held in the highly aroused state near orgasm for extended periods of time. This process may be repeated as desired, but at some point repetition may cause the urge to orgasm to become overwhelming. Once enough stimulation to achieve an orgasm is provided, the release is often stronger than usual.
Since orgasm control prolongs the experience of powerful sexual sensations occurring during the final build-up to orgasm, the physical demands of being kept or keeping oneself in this highly excited state for an extended time can induce a pleasurable, almost euphoric state, and at times creates changes within an individual’s consciousness.
Orgasm control requires a degree of skill. It also requires enough familiarity with either a partner or one’s own responses to be able to vary the intensity and the timing of the stimulation accurately. If there is too little stimulation, or if it is reduced too soon, the experience is not as intense as it could have been. If there is too much stimulation, a person may pass the point of no return and orgasm occurs too soon.
Long term intimacy between orgasm control partners helps each to understand the level of erotic intensity required by their partner. The technique is an acquired skill that is developed through practice. Performing orgasm control with the same partner(s) for extended periods of time generally leads to greater success at the practice. The technique requires all partners to be aware of the others’ limits’. Likewise, in order to control your own orgasm, you need a good knowledge of your own body and how it reacts to different levels of sexual stimulation. Orgasm control is as much about knowing your own body as it is about the sexual skills of your partner(s).
Since solo masturbation allows for precise control over sexual stimulation, many people practice orgasm control by themselves. Masturbation is an easy way to learn one’s sexual limits. Wanking practiced with the aim of orgasm control should be carried out with the intention of making every stroke feel exquisite and not to relieve tension, in the way “simple” masturbation does. This can be done through a gradual stimulation of the genitals , followed by making connections between the primary area (penis or clitoris) and secondary areas (lips, nipples or other erogenous body parts). A proper connection between genitals and other areas has been established when they are stimulated with the same moves and to the same intensity.
Muscle worship is a social behaviour, usually with a sexual aspect (a form of body worship), in which a participant, the worshiper, touches the muscles of another participant, the dominator, in sexually arousing ways, which can include rubbing, massaging, kissing, licking, “lift and carry”, and various wrestling holds.
The dominator is almost always either a bodybuilder, a fitness competitor, or wrestler—an individual with a large body size and a high degree of visible muscle mass. The worshiper is often, but not always, skinnier, smaller, and more out of shape. Muscle worship can include participants of both sexes and all sexual orientations.
The amount of forceful domination and pain used in muscle worship varies widely, depending on the desires of the participants. Sometimes, the dominator uses his or her size and strength to pin a smaller worshiper, forcing the worshiper to praise the dominator’s muscles, while in other cases, the worshiper simply feels and compliments the muscles of a flexing dominator.
Male and female bodybuilders offer muscle worship sessions for a price in order to supplement their low or nonexistent income from bodybuilding competitions. Paid sessions sometimes involve sexual gratification, even when well-known competitors are involved, they offer fans the chance to meet in person and touch a highly muscular man or woman.
Muscle Worship is a widespread practice amongst gay men since they sometimes view bodybuilders as sexual objects, and bodybuilding is common in the gay community. Some gay websites offer paid for muscle worship sessions with well-known male bodybuilders. Some bodybuilders enjoy the practice and get sexually aroused by it, and therefore engage in it for the sake of the thrill.
The 2001 documentary film Highway Amazon chronicles the life of female bodybuilder Christine Fetzer and shows several of her clients engaging in muscle worship. More recent documentaries covering the practice include the American Beauty segment of an HBO’s Real Sports with Bryant Gumbel #160, and Channel Five’s 2007 Muscle Worship documentary (part of their Real Lives series), profiling in depth the lives of female bodybuilders Lauren Powers and Gayle Moher.
Muscle worship engenders a specific type of pornography, often produced professionally, but also web cam sessions, an underground erotic literature, and specific Internet discussion forums like the #gaymuscle IRC channel. A (possibly fictional) account of muscle worship by H. A. Carson combines it with infantilism.
The entry for wrestling in The Encyclopedia of Unusual Sex Practices lists sthenolagnia (“sexual arousal from displaying strength or muscles”) and cratolagnia (“arousal from strength”) as paraphilias associated with the practice of wrestling for erotic purpose. There appear to be no studies about these proposed concepts; Anil Aggrawal’s 2008 monograph does not go beyond defining the terms, with the same meaning, in a list of over 500 similarly terse definitions encountered in the scientific and lay literature. The British tabloid The Sun listed sthenolagnia second in the Top five freaky fetishes after doraphilia. The Sun describe it as a “condition” where men find “hugely sexually attractive… mega-bronzed muscle-bound ladies in those weird bodybuilding competitions”, and who also “like to be wrestled, lifted up and even carried around by their big iron-pumping dreamgirls”.
Autassassinophilia is a paraphilia in which a person is sexually aroused by the risk of being killed.
The fetish may overlap with some other fetishes that risk one’s life, such as those involving drowning or choking.
This does not necessarily mean the person must actually be in a life threatening situation, for many are aroused from dreams and fantasies of such.
Underwear fetishism is a sexual fetishism relating to undergarments, and refers to the sexual excitement which some people experience from observing or handling certain types of underwear.
Some perverts experience sexual excitement from wearing certain types of underwear. Other people experience sexual excitement when observing or handling certain types of underwear worn by others, or watching somebody putting underwear on, or taking it off. As well as this, other perverts experience sexual excitement from printed or electronic material that depicts underwear.
Panty fetishism is a paraphilia in which one eroticizes panties (or similar styles of underwear). Some individuals have a paraphilia for a specific type of panty. A common fetishism is for panties that show the exposed buttocks (i.e. thongs and g-strings). However, some individuals have the opposite preference, and are attracted to panties that cover the buttocks.
Pantyhose fetishism is a very common fetish involving women’s pantyhose (known as “tights” in the UK). Many pantyhose enthusiasts are also stocking fetishists, the unique silky sheer aspect and allure of both items being the common denominator. Many current day males’ fetishistic preferences for pantyhose over stockings may be related to the fact that pantyhose are, unlike stockings, in virtual direct contact with female genitalia and/or are the preferred hosiery for most women when skirts and dresses are worn.
In very basic simple terms pantyhose fetishism most commonly manifests itself in one or more of the following ways: Wearing of pantyhose by either or both partners during sexual activity. Males wearing pantyhose while alone and sexually aroused. Interacting with pantyhose in any other way or form during sexual activity. Simply observing/admiring and experiencing heightened arousal/interest of females who are wearing pantyhose. Viewing and collection of photography, video or pornography of both professional and amateur models wearing pantyhose.
Young pantyhose fetishists in their formative years sometimes prefer it if the pantyhose they don has already been worn by a specific ‘role model’, be it a family member such as their mother, an aunt or grandmother; or others such as a neighbour, family friend or teacher.
Sub-categories of pantyhose fetishism include: 1. A focus on certain areas of the body while wearing pantyhose, e.g. feet a variation of the very common foot fetishism. 2. Wearing pantyhose with other specific garments, e.g. shoes, boots, or skirts, uniforms that usually include pantyhose (girl at work, secretary, flight stewardess, policewoman, Hooters waitress, girl next door etc.,). 3. Certain styles e.g. sheer-to-waist, opaque, patterned or specific deniers; certain brands or shades. 4. Simply admiring women who wear pantyhose (a mild form of voyeurism). 5. Finding the wearing of pantyhose to be a primarily sensual comforting experience, rather than sexual.
The pantyhose covered foot can be extremely arousing to men who find who are turned on by feet. They may also enjoy their love muscle being rubbed and massaged by nylon clad feet. Many perverts are also aroused by sniffing the soles of feet that have become sweaty and smelly after being encased in pantyhose.
Men who are discovered wearing women’s pantyhose for fetishistic reasons may be labelled as transvestites by their partners, families, workmates and society. The act of purchasing pantyhose, especially the item is being sold by a female shop assistant, can also generate a degree of arousal.
Typically, a man who shares his pantyhose fetish with his partner wants to believe that the fetish generates as much arousal for her as it does for him. He may like his partner to encourage him in his fetish to the extent of her buying him pantyhose to wear and encouraging him to wear them. Sexual activity with his partner will likely be heightened if both parties are wearing pantyhose. Any feeling that his fetish is amusing to his partner or that she is only grudgingly accepting of it is likely to cause the wearer to stop and return to wearing his pantyhose in private.
Stocking fetishism may include other feminine clothing that contributes to enhance the fantasy. Some men find it arousing to collect and wear stockings, panties and suspender belts. In some cases, this is done for the purpose of momentary sexual stimulation. Others wear such a complete combination under a pair of trousers or beneath a business suit on a regular daily basis. Men who regularly wear lingerie and other feminine items, usually refer to sensual, rather than sexual stimulus, with an overall feeling of relaxation and well-being. Some find fishnet stockings more arousing compared to other forms of stockings, for example. Other preferences include fully fashioned (seamed) stockings, seamless stockings, designer stockings, luxury stockings, reinforced heel and toe stockings (RHT), stay-ups, etc.
Some perverts experience sexual excitement from the look or feel of bras. The attraction may be to the look or feel of the material, such as lace, or how it looks on a person. Some people get excitement from removing a bra. Other perverts experience sexual excitement from the look or feel of articles made of silk or satin fabric. Such interest is usually directed towards the person wearing silk or satin, but it can also be directed towards the garment itself, or to the feel of the garment when worn. The attraction can be to the physical properties of the garment, such as softness, smoothness, drape and shine, and to its association with elegance, glamour, romance and opulence.
Hair fetishism or trichophilia is a partialism in which a person sees hair, most commonly head hair, as erotic and from which the person experiences sexual arousal. Arousal may occur from seeing, touching or eating hair, including head hair, pubic hair, auxiliary hair, chest hair, or fur. Hair arousal may come from seeing or touching very long or short hair, wet hair, certain colours of hair (blonde and red being the most common) or a particular hairstyle. Different textures of hair (straight, curly, wavy, etc.) may also lead to arousal. Tricophilia also encompasses the excitement caused by plucking or pulling hair.
Haircut fetishism is a related paraphilia in which a person is aroused by having their head hair cut or shaved, by cutting the hair of another, by watching someone get a haircut, or by seeing someone with a shaved head or very short hair. Pubic hair fetishism is another common hair fetishism. Fetishist may be aroused by a full bush of pubic hair, or prefer it trimmed into styles such as airstrip or even completely shaved off.
Hair is one of the defining characteristics of mammals. In humans, hair can be scalp hair, facial hair, chest hair, pubic hair, auxiliary hair, underarm hair etc. Hair does not in itself have any intrinsic sexual reproductive function. The erotic attributes of hair are given to it socially in a variety of cultural contexts. Some cultures regard body hair as attractive while others view it as ugly. Many cultures see women’s hair as erotically charged. For example, many Islamic women cover their hair in public, and display it only to their family and close friends. Similarly, many Jewish women cover their hair after marriage. During the Middle Ages, European women were expected to cover their hair after they married.
Even in cultures where women do not customarily cover their hair, its erotic significance is recognised. Some hairstyles are culturally associated with a particular gender, with short head hairstyles and baldness being associated with men and longer hairstyles with women and girls. Hair, especially head hair, is regarded as a secondary sexual characteristic. In the case of women especially, head hair has been presented in art and literature as a feature of beauty, vanity and eroticism. Hair has a very important role in the canons of beauty in different regions of the world, and healthy combed hair has two important function, beauty and fashion. In those cultures considerable time and expense is put into the attractive presentation of hair, and in some cases to the removal of culturally unwanted hair.
Hair fetishism manifests itself in a variety of ways. A fetishist may enjoy seeing, touching or eating hair, pulling hair or cutting hair; some activities such as stealing locks of hair by snipping off pieces in public places take hair fetishism out of consensual territory and make it abusive. Hair fetishism can become an obsession, resulting in extremely frequent hair washing or a dread of losing hair. Arousal by head hair may arise from seeing or touching very long or short hair, wet hair, a certain colour of hair or a particular hairstyle. Such fetishes are common among both men and women.
Some people are aroused when their hair is being cut or groomed. On the other hand, other individuals feel anxious when their hair is being cut. The forcible removal of women’s hair is seen as demeaning, hence the shaving of the heads of women who had collaborated with the Nazis after the defeat of the Axis powers at the end of World War II.
Technically, hair fetishism is called trichophilia, which comes from the Greek “trica-” (τρίχα), which means hair, and the suffix “-philia” (φιλία), which signifies love. The term is especially applied to excitation by long hair, which is sometimes referred to as the Rapunzel syndrome, named after the fairy tale published by the Brothers Grimm in 1812. In the tale a parallel is drawn between the beauty of Rapunzel’s hair and the story of a young woman with blond hair who is locked in a tower room, with the only way of reaching her being to climb the tower on her long hair.
In order to determine the relative prevalence of different fetishes, in 2007 some social scientists used a sample of more than 5000 individuals from 381 worldwide internet discussion groups. The relative prevalence of various fetishes was estimated based on (a) the number of groups devoted to a particular fetish, (b) the number of individuals participating in the groups and (c) the number of messages exchanged. From the sample, 7 percent were turned on by head hair (as opposed to 12 for underwear, but only 4 for genitals, 3 for breasts, 2 for buttocks, and less than one for body hair).