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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".

It operates similarly to other social media sites, with the ability to make friends with other users, events, and pages of shared interests.

Once a very niche market , there are now very few sex toy companies that do not offer some sort of BDSM or fetish gear in their catalog. Kinky elements seem to have worked their way into " vanilla " markets.

The former niche expanded to an important pillar of the business with adult accessories. Padded handcuffs, latex and leather garments, as well as more exotic items like soft whips for fondling and TENS for erotic electro stimulation, can be found in catalogs aiming at classical vanilla target groups, indicating that former boundaries increasingly seem to shift.

During the last years, the Internet also provides a central platform for networking among individuals who are interested in the subject.

Besides countless private and commercial choices, there is an increasing number of local networks and support groups emerging.

These groups often offer comprehensive background and health-related information for people who have been unwillingly outed as well as contact lists with information on psychologists , physicians and lawyers who are familiar with BDSM related topics.

Increasingly, American universities are witnessing BDSM and kink education by providing student clubs , such as Columbia University's Conversio Virium [] [] and Iowa State University's Cuffs.

Some American universities—such as Indiana University and Michigan State University —have professors who research and take classes on BDSM.

Case law from the Austrian Supreme Court has consistently shown that bodily injury is only offensive to moral sensibilities, thus it is only punishable when a "serious injury" damage to health or an employment disability lasting more than 24 days or the death of the "victim" results.

A light injury is generally considered permissible when the "victim" has consented to it. In cases of threats to bodily well being the standard depends on the probability that an injury will actually occur.

If serious injury or even death would be a likely result of a threat being carried out, then even the threat itself is considered punishable.

In , a judge in Canada ruled that videos seized by the police featuring BDSM activities were not obscene and did not constitute violence, but a "normal and acceptable" sexual activity between two consenting adults.

In , the Supreme Court of Canada ruled in R. The Court ruled that it is a criminal offence to perform a sexual act on an unconscious person—whether or not that person consented in advance.

According to Section of the German criminal code, the charge of insult slander can only be prosecuted if the defamed person chooses to press charges.

False imprisonment can be charged if the victim—when applying an objective view—can be considered to be impaired in his or her rights of free movement.

According to Section , a person inflicting a bodily injury on another person with that person's permission violates the law only in cases where the act can be considered to have violated good morals in spite of permission having been given.

On 26 May the Criminal Panel No. Following cases in which sado-masochistic practices had been repeatedly used as pressure tactics against former partners in custody cases, the Appeals Court of Hamm ruled in February that sexual inclinations toward sado-masochism are no indication of a lack of capabilities for successful child-raising.

In Italian law, BDSM is right on the border between crime and legality, and everything lies in the interpretation of the legal code by the judge. This concept is that anyone willingly causing "injury" to another person is to be punished.

In this context, though, "injury" is legally defined as "anything causing a condition of illness", and "illness" is ill-defined itself in two different legal ways.

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