User:IvyAlyse/sandbox

Porn has also been commonly targeted as a contributor to rape culture because it is said to contribute to larger patterns of oppression. One of the ways that it is said to do this is by reducing the female body to a commodity.

I'm in ur sandbox. Editing ur stuff. Dgloclou (talk) 21:47, 16 May 2012 (UTC)

Feminist Views on BDSM
Feminist views on BDSM vary widely from rejection to acceptance and all points in between. As an example, the two polarizing frameworks are being compared here. Some feminists, such as Andrea Dworkin and Susan Griffin, regard BDSM as a form of woman-hating violence, while other feminists, such as Gayle Rubin and Patrick Califia, see BDSM as a valid form of expression of female sexuality. Some lesbian feminists practice BDSM and regard it as part of their sexual identity.

The history between feminists and BDSM practitioners has been controversial. The two most extreme positions are those who believe that feminism and BDSM are mutually exclusive beliefs, and those who believe that BDSM practices are an expression of sexual freedom. A lot of the controversy is left over from the feminist sex wars and the battle between the anti-pornography feminists and the pro-sex feminists.

70s
In the 1970s, many different divisions of the feminist movement emerged. As Andrew McBride writes, "During the 1970s, much of the discourse in the feminist movement was dominated by discussions of lesbian feminism. Toward the end of the decade, however, the conversations within feminism began to focus on a new topic: sexuality. This included sexuality of all types, not just lesbian sexuality. Included in the discussions and debates were heterosexuality, pornography, sadomasochism, butch/femme roles, and sex work." The Lavender Menace and their concept of the woman identified woman and the Women Against Violence in Pornography and Media both came out strongly believing that engaging in BDSM play was contradictory to being a feminist. Samois, a San Francisco based lesbian BDSM group, maintained that feminists could engage in BDSM without being hypocritical.

80s
During the 80s, this sex war continued and reached the attention of several academics who attempted to dissect why such a division had occurred. Ardill and O'Sullivan explained the history using the conflict in the London Lesbian and Gay Center as an example. Similar conflicts were continuations of the issues in the 1970's. The Lesbian Sex Mafia founded by Dorothy Allison appeared in New York advocating sex positive feminism and promoting the idea that all women had the right to explore their sexuality in whatever ways they saw fit. The controversial 1982 Barnard Conference on Sexuality, which brought these issues to the attention of academic feminists, is often regarded as officially launching the feminist sex wars.

90s
In the 1990s feminist scholars continued to research and apply different feminist academic frameworks to the questions of sexuality and BDSM in an effort to find a way to bridge the gap between the two groups. Hopkins, in 1994 applied critical analysis to the feminist viewpoints against Sadomasochistic acts. She takes each argument put forth against BDSM practice by women and answers it from within a feminist framework. In the end, she points out that the issue is not as concrete as feminists may try and paint it and that they may need to examine the concepts in more detail. In 1995, Teresa Hornsby also applied feminist frameworks to the subject of BDSM and came down on the side that the two were not contradictory. Hornsby went further to examine whether or not violence itself was only a masculine activity.

2000's
After 2000, advances in technology were opening up the world to more people and BDSM started coming out more and more in popular culture. Maneesha Deckha applied a postcolonial feminist approach where she suggests treating BDSM as a cultural practice as a means to put to rest the divide between feminists and BDSM practitioners. She came to the conclusion as did those in the 90's that perhaps a more in depth look is needed to determine if feminist viewpoints on BDSM hold up under closer scrutiny. In addition, Deckha did some work on the concepts of consent and the legality of BDSM. Specifically addressing the question on whether or not women can give consent and whether BDSM activities should be regulated in the context of violence or the context of sexuality. One point she makes is if legislation is made in the context of regulating it around sex then aren't we simply giving the patriarchy further control over women's expression of sexual identity.

Current Feminist Viewpoints
Current feminist viewpoints on BDSM practices continue to be controversial and at odds with one another. Some feminists view SM as an ideal feminist expression of sexual freedom while other feminists say that BDSM, and more particularly SM, reinforce patriarchy and that these practices are contradictory to feminism. Feminists who view BDSM as contradictory to feminism also often believe that women who engage in BDSM practices, and specifically those who play a submissive role in them, have been led by sexist power structures to believe that they enjoy these acts. This feminist viewpoint argues that the individuals who enjoy playing a submissive role in the bedroom only enjoy it because they have been led to believe that it is what is expected of them and that they should enjoy it. This viewpoint argues that if these individuals, particularly women, were able to explore their sexual desires without the influence of a sexist power structure that they would come to very different conclusions about what they enjoy.

Perspectives on Lesbian BDSM
Lesbian SM (Sadism, Submission, Masochism) has been problematic in the analysis of feminist viewpoints on BDSM, especially with regards to whether or not Lesbians are recreating patriarchal structures. Many academic critics do not even tackle the idea of Lesbian BDSM. Maneesha Deckha in her article, "Pain, pleasure, and consenting women: Exploring feminist responses to S/M and its legal regulation in Canada through Jelinek's the piano teacher" admitted that covering Lesbian BDSM made her theories too convoluted to see. Such lesbian erasure has been fairly common in second and third wave feminism as lesbian identity has frequently been subsumed in feminist identity. This concept is explained by Calhoun in "The Gender Closet: Lesbian disappearance under the sign 'woman'" Some, such as Deckha, believe  that although lesbians do practice BDSM, they are doing so in an effort to merely recreate the patriarchal power structure in the rest of society. Be it through domination and submission exchange of power, or the butch/femme dynamic, lesbians who interact in this way are convincing themselves that they are outside of patriarchy, when in reality they are reenforcing it because their sexuality is trapped within the patriarchal structure, true consent cannot occur. Others, such as Hornsby, believe that lesbians can in fact practice BDSM without recreating patriarchal systems because they have already declared themselves to be outside of those systems.

BDSM Practitioners
Jessica Wakeman wrote of her own experience with SM activities in a follow-up interview after her article First Time For Everything: Getting Spankedwas published in 2009. At the time of the interview in October, 2010, Wakeman had been writing about feminist issues, including feminism and media criticism, feminism and politics, and feminism and sex for about eight years and considered herself to be a rather active feminist.

Wakeman discussed how she is able to enjoy spanking play and being dominated and still be a feminist. She discussed how spanking play is a fetish and is no different than other fetishes that individuals have even though it does involve being hit by ones partner. She also commented that it is important to remember that when an individual is involved with BDSM play, such as spanking, if it is true BDSM play it has been discussed by both partners and either of them can stop the play at any time with a safe word. Furthermore, a real physically or emotionally abusive relationship is not safe, sane,and consensual like BDSM play is. There is a difference between what happens in the bedroom and what happens in real life. Wakeman wrote that she is able to enjoy things in the context of sex or flirting that she wouldn't want to happen in her day-to-day life.

Like other feminist BDSM practitioners, Wakeman rejects the argument that women are taught what they enjoy and led to be submissive by a dominant sexist power structure. Within BDSM communities, it is often said that submissive practitioners are the real dominants because they have the ultimate control over the situation with a safe word.

Porn: Misconceptions and Miscommunications
There are some common misconceptions about the role pornography plays in BDSM practices and the image that it displays of BDSM practices. The main issue with BDSM pornography is the issue of access to it without education of the BDSM culture. At the touch of a button any computer user can have access to a variety of BDSM practices through porn. Easy access and availability allows internet users to view BDSM porn without becoming aware of the practice of a safeword (a term or phrase used in BDSM play to enable one partner to communicate their physical or emotional state to their partner, sometimes used to stop the activity) or the mutual trust and respect that goes into these types of sexual relationships. The average uninformed porn watcher begins to believe that what they are viewing is the norm in sexual relationships. This becomes an issue when what is most often being viewed is the forcing of women into sexual acts.