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Sadomasochistic desires, however, seem to form at a variety of ages. Some individuals report having had them before puberty, while others do not discover them until well into adulthood.

The prevalence of sadomasochism within the general population is unknown. Despite female sadists being less visible than males, some surveys have resulted in comparable amounts of sadistic fantasies between females and males.

Following a phenomenological study of nine individuals involved in sexual masochistic sessions who regarded pain as central to their experience, [81] sexual masochism was described as an addiction-like tendency, with several features resembling that of drug addiction: craving, intoxication, tolerance and withdrawal.

It was also demonstrated how the first masochistic experience is placed on a pedestal, with subsequent use aiming at retrieving this lost sensation, much as described in the descriptive literature on addiction.

The addictive pattern presented in this study suggests an association with behavioral spin as found in problem gamblers. BDSM is practiced in all social strata and is common in both heterosexual and homosexual men and women in varied occurrences and intensities.

Andrew's crosses at large events such as the Folsom Street Fair in San Francisco. Estimation on the overall percentage of BDSM related sexual behaviour vary, but it is no longer [ when?

A representative study done from to in Australia found that 1. Of the entire sample, 1. BDSM activity was significantly more likely among bisexuals and homosexuals of both sexes.

But among men in general, there was no relationship effect of age, education, language spoken at home or relationship status.

Among women, in this study, activity was most common for those between 16 and 19 years of age and least likely for females over 50 years.

Activity was also significantly more likely for women who had a regular partner they did not live with, but was not significantly related with speaking a language other than English or education.

Thus both black leather clothing, sexual jewelry such as chains and dominance roleplay appear increasingly outside of BDSM contexts.

Reflecting changes in social norms , modern medical opinion is now moving away from regarding BDSM activities as medical disorders, unless they are nonconsensual or involve significant distress or harm.

In the past, the Diagnostic and Statistical Manual of Mental Disorders DSM , the American Psychiatric Association 's manual, defined some BDSM activities as sexual disorders.

The World Health Organization 's International Classification of Diseases ICD has made similar moves in recent years. Section F65 of the current revision, ICD , indicates that "mild degrees of sadomasochistic stimulation are commonly used to enhance otherwise normal sexual activity".

The diagnostic guidelines for the ICD state that this class of diagnosis should only be made "if sadomasochistic activity is the most important source of stimulation or necessary for sexual gratification".

In Europe, an organization called ReviseF65 has worked to remove sadomasochism from the ICD. This was followed by Sweden in , Norway in and Finland The population with related fantasies is believed to be even larger.

The ICD is in the process of revision, and recent drafts have reflected these changes in social norms. According to the WHO ICD Working Group on Sexual Disorders and Sexual Health, stigmatization and discrimination of fetish- and BDSM individuals are inconsistent with human rights principles endorsed by the United Nations and the World Health Organization.

The final advance text is to be officially presented to the members of the WHO in , ready to come into effect in Some people who feel attracted by the situations usually compiled under the term BDSM reach a point where they decide to come out of the closet , though many sadomasochists keep themselves closeted.

Even so, depending upon a survey's participants, about 5 to 25 percent of the US population show affinity to the subject. Public knowledge of one's BDSM lifestyle can have devastating vocational and social effects for sadomasochists.

Many face severe professional consequences [] or social rejection if they are exposed, either voluntarily or involuntarily, as sadomasochists.

Within feminist circles, the discussion has been split roughly into two camps: some who see BDSM as an aspect or reflection of oppression for example, Alice Schwarzer and, on the other side, pro-BDSM feminists, often grouped under the banner of sex-positive feminism see Samois ; both of them can be traced back to the s.

Some feminists have criticized BDSM for eroticizing power and violence, and for reinforcing misogyny. They argue that women who engage in BDSM are making a choice that is ultimately bad for women.

They also state that the main point of feminism is to give an individual woman free choices in her life; which includes her sexual desire.

While some feminists suggest connections between consensual BDSM scenes and non-consensual rape and sexual assault , other sex-positive ones find the notion insulting to women.

It is often mentioned that in BDSM, roles are not fixed to gender , but personal preferences. Finally, some people switch , taking either a dominant or submissive role on different occasions.

Several studies investigating the possibility of a correlation between BDSM pornography and the violence against women also indicate a lack of correlation.

As an example, Japan is listed as the country with the lowest sexual crime rate out of all the industrialized nations, despite being known for its distinct BDSM and bondage pornography see Pornography in Japan.

Operation Spanner in the U. In , the media coverage of Jack McGeorge showed that simply participating and working in BDSM support groups poses risks to one's job, even in countries where no law restricts it.

Nevertheless, it leads to a difficult psychological situation in which the person concerned can be exposed to high levels of emotional stress.

In the stages of "self-awareness", he or she realizes their desires related to BDSM scenarios or decides to be open for such.

Some authors call this internal coming-out. Two separate surveys on this topic independently came to the conclusion that 58 percent and 67 percent of the sample respectively, had realized their disposition before their 19th birthday.

Other surveys on this topic show comparable results. While homosexuals have created support networks in the last decades, sadomasochistic support networks are just starting to develop in most countries.

In German-speaking countries they are only moderately more developed. In the U. The German Bundesvereinigung Sadomasochismus is committed to the same aim of providing information and driving press relations.

In , the website and mailing list Datenschlag went online in German and English providing the largest bibliography , as well as one of the most extensive historical collections of sources related to BDSM.

Richters et al. They were, however, not any more likely to have been coerced, unhappy, anxious, or experiencing sexual difficulties. On the contrary, men who had engaged in BDSM scored lower on a psychological distress scale than men who did not.

There have been few studies on the psychological aspects of BDSM using modern scientific standards. Psychotherapist Charles Moser has said there is no evidence for the theory that BDSM has common symptoms or any common psychopathology, emphasizing that there is no evidence that BDSM practitioners have any special psychiatric other problems based on their sexual preferences.

Problems do sometimes occur in the area of self-classification by the person concerned. During the phase of the "coming-out", self-questioning related to one's own "normality" is quite common.

According to Moser, the discovery of BDSM preferences can result in fear of the current non-BDSM relationship's destruction.

This, combined with the fear of discrimination in everyday life, leads in some cases to a double life which can be highly burdensome. At the same time, the denial of BDSM preferences can induce stress and dissatisfaction with one's own "vanilla"-lifestyle, feeding the apprehension of finding no partner.

Moser states that BDSM practitioners having problems finding BDSM partners would probably have problems in finding a non-BDSM partner as well.

The wish to remove BDSM preferences is another possible reason for psychological problems since it is not possible in most cases. Finally, the scientist states that BDSM practitioners seldom commit violent crimes.

From his point of view, crimes of BDSM practitioners usually have no connection with the BDSM components existing in their life.

Moser's study comes to the conclusion that there is no scientific evidence, which could give reason to refuse members of this group work- or safety certificates, adoption possibilities, custody or other social rights or privileges.

The Swiss psychoanalyst Fritz Morgenthaler shares a similar perspective in his book, Homosexuality, Heterosexuality, Perversion He states that possible problems result not necessarily from the non-normative behavior, but in most cases primarily from the real or feared reactions of the social environment towards their own preferences.

Masochismus und Gesellschaft. Moser's results are further supported by a Australian study by Richters et al.

The study found that BDSM practitioners were no more likely to have experienced sexual assault than the control group, and were not more likely to feel unhappy or anxious.

The BDSM males reported higher levels of psychological well-being than the controls. It was concluded that "BDSM is simply a sexual interest or subculture attractive to a minority, not a pathological symptom of past abuse or difficulty with 'normal' sex.

Several recent studies have been conducted on the gender differences and personality traits of BDSM practitioners. They concluded that "men more often display an engagement in dominant practices, whereas females take on the submissive part.

One common belief of BDSM and kink is that women are more likely to take on masochistic roles than men.

Roy Baumeister actually had more male masochists in his study than female, and fewer male dominants than female.

The lack of statistical significance in these gender differences suggests that no assumptions should be made regarding gender and masochistic roles in BDSM.

One explanation why we might think otherwise lies in our social and cultural ideals about femininity ; masochism may emphasize certain stereotypically feminine elements through activities like feminization of men and ultra-feminine clothing for women.

But such tendencies of the submissive masochistic role should not be interpreted as a connection between it and the stereotypical female role—many masochistic scripts do not include any of these tendencies.

Baumeister found that masochistic males experienced greater: severity of pain, frequency of humiliation status-loss, degrading, oral , partner infidelity, active participation by other persons, and cross-dressing.

Trends also suggested that male masochism included more bondage and oral sex than female though the data was not significant. Female masochists, on the other hand, experienced greater: frequency in pain, pain as punishment for 'misdeeds' in the relationship context, display humiliation, genital intercourse, and presence of non-participating audiences.

The exclusiveness of dominant males in a heterosexual relationship happens because, historically, men in power preferred multiple partners.

Finally, Baumeister observes a contrast between the 'intense sensation' focus of male masochism to a more 'meaning and emotion' centred female masochistic script.

Prior argues that although some of these women may appear to be engaging in traditional subordinate or submissive roles, BDSM allows women in both dominant and submissive roles to express and experience personal power through their sexual identities.

In turn, Prior was able to answer whether or not these women found an incongruity between their sexual identities and feminist identity.

Her research found that these women saw little to no incongruity, and in fact felt that their feminist identity supported identities of submissive and slave.

For them, these are sexually and emotionally fulfilling roles and identities that, in some cases, feed other aspects of their lives.

Prior contends that third wave feminism provides a space for women in BDSM communities to express their sexual identities fully, even when those identities seem counter-intuitive to the ideals of feminism.

Furthermore, women who do identify as submissive, sexually or otherwise, find a space within BDSM where they can fully express themselves as integrated, well-balanced, and powerful women.

The researchers found the majority of females identified as heterosexual and submissive, a substantial minority were versatile—able to switch between dominant and submissive roles—and a smaller minority identified with the dominant role exclusively.

BDSM is considered by some of its practitioners to be a sexual orientation. Often this is a non-judgmental community where gender, sexuality, orientation, preferences are accepted as is or worked at to become something a person can be happy with.

Demographically, Nordling et al. The gay men also had higher incomes than the general population and tended to work in white-collar jobs while straight men tended toward blue-collar ones.

Because there were not enough female respondents 22 , no conclusions could be drawn from them. Sexually speaking, the same study by Nordling et al.

From the questionnaire, researchers were able to identify four separate sexual themes: hyper-masculinity , giving and receiving pain, physical restriction i.

As Nordling et al. In Steve Lenius' original paper, he explored the acceptance of bisexuality in a supposedly pansexual BDSM community.

The reasoning behind this is that 'coming-out' had become primarily the territory of the gay and lesbian, with bisexuals feeling the push to be one or the other and being right only half the time either way.

What he found in , was that people in BDSM were open to discussion about the topic of bisexuality and pansexuality and all controversies they bring to the table, but personal biases and issues stood in the way of actively using such labels.

A decade later, Lenius looks back on his study and considers if anything has changed. He concluded that the standing of bisexuals in the BDSM and kink community was unchanged, and believed that positive shifts in attitude were moderated by society's changing views towards different sexualities and orientations.

But Lenius does emphasize that the pansexual promoting BDSM community helped advance greater acceptance of alternative sexualities.

Brandy Lin Simula , on the other hand, argues that BDSM actively resists gender-conforming and identified three different types of BDSM bisexuality: gender-switching , gender-based styles taking on a different gendered style depending on the gender of partner when playing , and rejection of gender resisting the idea that gender matters in their play partners.

Simula explains that practitioners of BDSM routinely challenge our concepts of sexuality by pushing the limits on pre-existing ideas of sexual orientation and gender norms.

For some, BDSM and kink provides a platform in creating identities that are fluid, ever-changing. Psychiatry has an insensitive history in the area of BDSM.

There have been many involvements by institutions of political power to marginalize subgroups and sexual minorities. Beginning with the DSM -II, Sexual Sadism and Sexual Masochism have been listed as sexually deviant behaviours.

Sadism and masochism were also found in the personality disorder section. According to Kolmes et al.

These same researchers suggested that therapists should be open to learning more about BDSM, to show comfort in talking about BDSM issues, and to understand and promote "safe, sane, consensual" BDSM.

There has also been research which suggests BDSM can be a beneficial way for victims of sexual assault to deal with their trauma, most notably by Corie Hammers, but this work is limited in scope and to date, has not undergone empirical testing as a treatment.

Countertransference is a common problem in clinical settings. Despite having no evidence, therapists may find themselves believing that their client's pathology is "self-evident".

Therapists may feel intense disgust and aversive reactions. Feelings of countertransference can interfere with therapy.

Another common problem is when clients conceal their sexual preferences from their therapists. This can compromise any therapy.

To avoid non-disclosure, therapists are encouraged to communicate their openness in indirect ways with literature and artworks in the waiting room.

Therapists can also deliberately bring up BDSM topics during the course of therapy. With less informed therapists, sometimes they over-focus on clients' sexuality which detracts from original issues such as family relationships, depression, etc.

A special subgroup that needs counselling is the "newbie". Individuals just coming out might have internalized shame, fear, and self-hatred about their sexual preferences.

Therapists need to provide acceptance, care, and model positive attitude; providing reassurance, psychoeducation , and bibliotherapy for these clients is crucial.

The average age when BDSM individuals realize their sexual preference is around 26 years. However, they may have married or had children by this point.

Practices of BDSM survive from some of the oldest textual records in the world, associated with rituals to the goddess Inanna Ishtar in Akkadian.

Cuneiform texts dedicated to Inanna which incorporate domination rituals. In particular, she points to ancient writings such as Inanna and Ebih in which the goddess dominates Ebih , and Hymn to Inanna describing cross-dressing transformations and rituals "imbued with pain and ecstasy, bringing about initation [ sic?

During the 9th century BC, ritual flagellations were performed in Artemis Orthia , one of the most important religious areas of ancient Sparta , where the Cult of Orthia , a pre- Olympic religion, was practiced.

Here, ritual flagellation called diamastigosis took place, in which young adolescent men were whipped in a ceremony overseen by the priestess.

One of the oldest graphical proofs of sadomasochistic activities is found in the Etruscan Tomb of the Whipping near Tarquinia , which dates to the 5th century BC.

Inside the tomb, there is a fresco which portrays two men who flagellate a woman with a cane and a hand during an erotic situation.

In Pompeii, a whip-mistress figure with wings is depicted on the wall of the Villa of Mysteries , as part of an initiation of a young woman into the Mysteries.

The whip-mistress role drove the sacred initiation of ceremonial death and rebirth. The Kama Sutra of India describes four different kinds of hitting during lovemaking, the allowed regions of the human body to target and different kinds of joyful "cries of pain" practiced by bottoms.

The collection of historic texts related to sensuous experiences explicitly emphasizes that impact play , biting and pinching during sexual activities should only be performed consensually since only some women consider such behavior to be joyful.

From this perspective, the Kama Sutra can be considered as one of the first written resources dealing with sadomasochistic activities and safety rules.

Further texts with sadomasochistic connotation appear worldwide during the following centuries on a regular basis. There are anecdotal reports of people willingly being bound or whipped, as a prelude to or substitute for sex, during the 14th century.

The medieval phenomenon of courtly love in all of its slavish devotion and ambivalence has been suggested by some writers to be a precursor of BDSM.

Flagellation practiced within an erotic setting has been recorded from at least the s evidenced by a John Davies epigram, [] [] and references to "flogging schools" in Thomas Shadwell 's The Virtuoso and Tim Tell-Troth's Knavery of Astrology John Cleland 's novel Fanny Hill , published in , incorporates a flagellation scene between the character's protagonist Fanny Hill and Mr Barville.

Other sources give a broader definition, citing BDSM-like behavior in earlier times and other cultures, such as the medieval flagellates and the physical ordeal rituals of some Native American societies.

BDSM ideas and imagery have existed on the fringes of Western culture throughout the 20th century. Charles Guyette was the first American to produce and distribute fetish related material costumes, footwear, photography, props and accessories in the U.

His successor, Irving Klaw , produced commercial sexploitation film and photography with a BDSM theme most notably with Bettie Page and issued fetish comics known then as "chapter serials" by the now-iconic artists John Willie , Gene Bilbrew , and Eric Stanton.

Stanton's model Bettie Page became at the same time one of the first successful models in the area of fetish photography and one of the most famous pin-up girls of American mainstream culture.

Italian author and designer Guido Crepax was deeply influenced by him, coining the style and development of European adult comics in the second half of the 20th century.

The artists Helmut Newton and Robert Mapplethorpe are the most prominent examples of the increasing use of BDSM-related motives in modern photography and the public discussions still resulting from this.

Leather has been a predominantly gay male term to refer to one fetish , but it can stand for many more. Members of the gay male leather community may wear leathers such as motorcycle leathers, or may be attracted to men wearing leather.

Leather and BDSM are seen as two parts of one whole. Much of the BDSM culture can be traced back to the gay male leather culture , which formalized itself out of the group of men who were soldiers returning home after World War II — Post-war, homosexual individuals congregated in larger cities such as New York, Chicago, San Francisco, and Los Angeles.

They formed leather clubs and bike clubs; some were fraternal services. The establishment of Mr. Leather Contest and Mr. Drummer Contest were made around this time.

This was the genesis of the gay male leather community. Many of the members were attracted to extreme forms of sexuality, for which peak expression was in the pre-AIDS s.

They also formed leather clubs, but there were some gender differences, such as the absence of leatherwomen's bars.

In , the publication of Coming to Power by lesbian-feminist group Samois led to a greater knowledge and acceptance of BDSM in the lesbian community.

Today, the leather movement is generally seen as a part of the BDSM-culture instead of as a development deriving from gay subculture, even if a huge part of the BDSM-subculture was gay in the past.

In the s, the so-called New Guard leather subculture evolved. This new orientation started to integrate psychological aspects into their play. The San Francisco South of Market Leather History Alley consists of four works of art along Ringold Alley honoring leather culture; it opened in In the late s, the Internet provided a way of finding people with specialized interests around the world as well as on a local level, and communicating with them anonymously.

When that group became too cluttered with spam , the focus moved to soc. With an increased focus on forms of social media, FetLife was formed, which advertises itself as "a social network for the BDSM and fetish community".

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