Eroticism is a quality that causes sexual feelings, as well as a philosophical contemplation concerning the aesthetics of sexual desire, sensuality, and romantic love. That quality may be found in any form of artwork, including painting, sculpture, photography, drama, film, music, or literature. It may also be found in advertising. The term may also refer to a state of sexual arousal or anticipation of such – an insistent sexual impulse, desire, or pattern of thoughts.
Leather subculture denotes practices and styles of dress organized around sexual activities that involve leather garments, such as leather jackets, vests, boots, chaps, harnesses, or other items. Wearing leather garments is one way that participants in this culture self-consciously distinguish themselves from mainstream sexual cultures. Many participants associate leather culture with BDSM practices and its many subcultures. For some, black leather clothing is an erotic fashion that expresses heightened masculinity or the appropriation of sexual power; love of motorcycles, motorcycle clubs and independence; and/or engagement in sexual kink or leather fetishism.
Sex-positive feminism, also known as pro-sex feminism, sex-radical feminism, or sexually liberal feminism, is a feminist movement centering on the idea that sexual freedom is an essential component of women's freedom. They oppose legal or social efforts to control sexual activities between consenting adults, whether they are initiated by the government, other feminists, opponents of feminism, or any other institution. They embrace sexual minority groups, endorsing the value of coalition-building with marginalized groups. Sex-positive feminism is connected with the sex-positive movement. Sex-positive feminism brings together anti-censorship activists, LGBT activists, feminist scholars, producers of pornography and erotica, among others. Sex-positive feminists believe that prostitution can be a positive experience if workers are treated with respect, and agree that sex work should not be criminalized.
Samois was a lesbian feminist BDSM organization based in San Francisco that existed from 1978 to 1983. It was the first lesbian BDSM group in the United States. It took its name from Samois-sur-Seine, the location of the fictional estate of Anne-Marie, a lesbian dominatrix character in Pauline Réage's erotic novel Story of O, who pierces and brands O. The co-founders were writer Pat Califia, who identified as a lesbian at the time, Gayle Rubin, and sixteen others.
Patrick Califia is an American writer of non-fiction essays about sexuality and of erotic fiction and poetry. Califia is a bisexual trans man. Prior to transitioning, Califia identified as a lesbian and wrote for many years a sex advice column for the gay men's leather magazine Drummer. His writings explore sexuality and gender identity, and have included lesbian erotica and works about BDSM subculture. Califia is a member of the third-wave feminism movement.
Lesbian feminism is a cultural movement and critical perspective that encourages women to focus their efforts, attentions, relationships, and activities towards their fellow women rather than men, and often advocates lesbianism as the logical result of feminism. Lesbian feminism was most influential in the 1970s and early 1980s, primarily in North America and Western Europe, but began in the late 1960s and arose out of dissatisfaction with the New Left, the Campaign for Homosexual Equality, sexism within the gay liberation movement, and homophobia within popular women's movements at the time. Many of the supporters of Lesbianism were actually women involved in gay liberation who were tired of the sexism and centering of gay men within the community and lesbian women in the mainstream women's movement who were tired of the homophobia involved in it.
The Society of Janus is the second BDSM organization founded in the United States and is a San Francisco, California based BDSM education and support group.
Queer theology is a theological method that has developed out of the philosophical approach of queer theory, built upon scholars such as Marcella Althaus-Reid, Michel Foucault, Gayle Rubin, Eve Kosofsky Sedgwick, and Judith Butler. Queer theology begins with the assumption that gender variance and queer desire have always been present in human history, including faith traditions and their sacred texts such as the Jewish Scriptures and the Bible. It was at one time separated into two separate theologies: gay theology and lesbian theology. Later, the two theologies would merge and expand to become the more general method of queer theology.
Women Against Violence in Pornography and Media (WAVPM) was a feminist anti-pornography activist group based in San Francisco and an influential force in the larger feminist anti-pornography movement of the late 1970s and 1980s.
Sheila Jeffreys is a former professor of political science at the University of Melbourne, born in England. A lesbian feminist scholar, she analyses the history and politics of human sexuality.
The feminist sex wars, also known as the lesbian sex wars, sex wars or porn wars, are terms used to refer to collective debates amongst feminists regarding a number of issues broadly relating to sexuality and sexual activity. Differences of opinion on matters of sexuality deeply polarized the feminist movement, particularly leading feminist thinkers, in the late 1970s and early 1980s and continue to influence debate amongst feminists to this day.
Feminist sexology is an offshoot of traditional studies of sexology that focuses on the intersectionality of sex and gender in relation to the sexual lives of women. Sexology has a basis in psychoanalysis, specifically Freudian theory, which played a big role in early sexology. This reactionary field of feminist sexology seeks to be inclusive of experiences of sexuality and break down the problematic ideas that have been expressed by sexology in the past. Feminist sexology shares many principles with the overarching field of sexology; in particular, it does not try to prescribe a certain path or "normality" for women's sexuality, but only observe and note the different and varied ways in which women express their sexuality. It is a young field, but one that is growing rapidly.
Feminist views on BDSM vary widely from acceptance to rejection. BDSM refers to bondage and discipline, dominance and submission, and Sado-Masochism. In order to evaluate its perception, two polarizing frameworks are compared. Some feminists, such as Gayle Rubin and Patrick Califia, perceive BDSM as a valid form of expression of female sexuality, while other feminists, such as Andrea Dworkin and Susan Griffin, have stated that they regard BDSM as a form of woman-hating violence. Some lesbian feminists practice BDSM and regard it as part of their sexual identity.
Amber L. Hollibaugh was an American writer, filmmaker, activist and organizer concerned with working class, lesbian and feminist politics, especially around sexuality. She was a former Executive Director of Queers for Economic Justice and was Senior Activist Fellow Emerita at the Barnard Center for Research on Women. Hollibaugh proudly identified as a "lesbian sex radical, ex-hooker, incest survivor, gypsy child, poor-white-trash, high femme dyke."
Feminist views on sexuality widely vary. Many feminists, particularly radical feminists, are highly critical of what they see as sexual objectification and sexual exploitation in the media and society. Radical feminists are often opposed to the sex industry, including opposition to prostitution and pornography. Other feminists define themselves as sex-positive feminists and believe that a wide variety of expressions of female sexuality can be empowering to women when they are freely chosen. Some feminists support efforts to reform the sex industry to become less sexist, such as the feminist pornography movement.
The Catacombs was a gay and lesbian S/M leather fisting club in the South of Market area of San Francisco, which operated from 1975 to 1981, and reopened at another location from 1982 to 1984. It was the most famous fisting club in the world. The founder and owner was Steve McEachern. The location was semi-secret and admission was by referral only. It was originally a gay men's club, but Cynthia Slater persuaded the management to open up to lesbians. Among the patrons was Patrick Califia, known then as Pat Califia. The Catacombs has been exhaustively described by sexual anthropologist Gayle Rubin, who calls it "exemplary" in its attempts to deal with the AIDS crisis which would eventually lead to its closure. Patrick Moore devotes a chapter to it in his Beyond Shame: Reclaiming the Abandoned History of Radical Gay Sexuality. Sex educator Carol Queen called it "the place to be seen and to play at during the 1980s."
Juana María Rodríguez is a Cuban-American professor of Ethnic Studies, Gender and Women's Studies, and Performance Studies at the University of California, Berkeley. Her scholarly writing in queer theory, critical race theory, and performance studies highlights the intersection of race, gender, sexuality and embodiment in constructing subjectivity.
Homonormativity is the adoption of heteronormative ideals and constructs onto LGBT culture and identity. It is predicated on the assumption that the norms and values of heterosexuality should be replicated and performed among homosexual people. Those who assert this theory claim homonormativity selectively privileges cisgendered homosexuality as worthy of social acceptance.
Cynthia Slater (1945–1989) was an American sex educator, HIV/AIDS activist, and dominatrix. She was the co-founder of the second BDSM organization founded in the United States, a San Francisco, California based BDSM education and support group known as the Society of Janus, which she founded with Larry Olsen in August 1974.
The Traffic in Women: Notes on the "Political Economy" of Sex is an article regarding theories of the oppression of women originally published in 1975 by feminist anthropologist Gayle Rubin. In the article, Rubin argued against the Marxist conceptions of women's oppression—specifically the concept of "patriarchy"—in favor of her own concept of the "sex/gender" system. It was by arguing that women's oppression could not be explained by capitalism alone as well as being an early article to stress the distinction between biological sex and gender that Rubin's work helped to develop women's and gender studies as independent fields. The framework of the article was also important in that it opened up the possibility of researching the change in meaning of this categories over historical time. Rubin used a combination of kinship theories from Lévi-Strauss, psycho-analytic theory from Freud, and critiques of structuralism by Lacan to make her case that it was at moments where women were exchanged that bodies were engendered and became women. Rubin's article has been republished numerous times since its debut in 1975, and it has remained a key piece of feminist anthropological theory and a foundational work in gender studies.
