Transgressive and Transformative Gendered Sexual Practices and White Privileges: The Case of the Dyke/Trans BDSM Communities
Transgressive and Transformative Gendered Sexual Practices and White Privileges: The Case of the Dyke/Trans BDSM Communities
复制标题
越轨和变革性的性别行为和白人特权：戴克/跨性别 BDSM 社区的案例
DOI：
10.1353/wsq.0.0100
复制
发表时间：
2008
期刊：
影响因子：
--
通讯作者：
R. Bauer
中科院分区：
文献类型：
--
作者：
R. Bauer
在这篇文章中，我探讨了个人政治的乐趣和超越和改造的文化/社会/政治类别的等级制度，通过具体的，性的做法的限制。要做到这一点，我分析了女同性恋/跨性别BDSM从业者如何通过忽视或边缘化有意识地参与种族越界和转换来特权越界和转换性别界限的做法。通过BDSM实践探索和跨越边界在BDSM中，嬉戏地参与和超越社会等级和规范，文化禁忌和个人边界的框架是社会空间的构建（Schutz和Luckmann 1979，48 f）。被认为是一个安全的空间（马特，斯考特，特里，美国，托尼，德国），“游乐场”（康妮，德国）或“试验场”（Jonas，Europe）. 2使这个空间安全地进行游戏和实验的部分原因是BDSM的一般标准和特征，例如协商和建立共识;沟通，尊重和推动边界;戏剧化，从而使权力关系和陈规定型观念变得可见和有争议;强调性行为中的情感和身体强度;将性幻想转化为现实，最主要的是通过角色扮演。然而，对个人和社会文化界限的推动以及对强烈的身体和心理体验的追求，也使BDSM实践处于一个复杂的，有时是矛盾的危险和安全矩阵中：一些BDSM实践的危险性使得首先在社区中实施安全措施和道德规范成为必要。[3]由某些普遍接受的行为标准确保的安全和共识框架同时正是使一些人能够探索BDSM实践的原因，而对另一些人来说，它通过使事情变得过于安全和无菌来消除边缘或刺激，而正是固有的风险或危险使这条道路值得或性感。白色双性恋女性安雅（欧洲）认为BDSM是一条情感上危险的道路，因为人们永远无法预见某些行为可能会引发什么样的感受，但像许多其他BDSM从业者一样，她认为超越自己的极限是一个成长的机会。事实上，对于我的一些采访伙伴来说，练习BDSM的主要动机是在协商同意的框架内探索和了解自己的边界或推动/超越它们，或两者兼而有之。同性恋者和跨性别者参与BDSM的另一个巨大动机是，与日常生活相比，在BDSM空间中，人们可以有意识地选择和协商角色和身份。因此，参与者可能会同意性别，种族，年龄，阶级或地位，一个选择的场景以协商一致的方式，在这个意义上，BDSM有可能成为康妮所指的游乐场。此外，dyke+社区排除了eis男子，直BDSM实践者和香草人，他们可能对喜欢以这种方式玩的成年人有偏见，或者可能无法科普酷儿性行为。4正如白色泛性恋性别酷儿女性Neila（德国）指出的那样，它创造了一个被认为在性别和性方面缺乏预定义权力关系的空间，如果不考虑其他社会权力结构，如种族或阶级。因此，大多数搬进来的人女同性恋+ BDSM社区（有时是在外面）都认为“SM为人们提供了一个安全的空间来操弄他们的性别，也让他们的性别认同得到尊重”，性别“根本不是基于生物学的，因为有很多人在日常生活中不认为自己是男孩，但在SM的背景下，他们会是男孩”（马特），这使这个社区区别于男同性恋和异性恋BDSM社区以及香草女同性恋社区（黑尔2003）。…
In this essay I explore the personal-political pleasures and limits of transgressing and transforming cultural/social/political categories of hierarchy through embodied, sexualized practices. To do so I analyze how dyke/ trans BDSM practitioners privilege the practice of transgressing and transforming gender boundaries by neglecting or marginalizing the conscious engagement with racial transgressions and transformations.1 In the essay I draw on my empirical study on dyke/trans-inclusive and queer BDSM communities. EXPLORING AND TRANSGRESSING BOUNDARIES THROUGH BDSM PRACTICES The frame for playfully engaging with and transgressing social hierarchies and norms, cultural taboos, and personal boundaries within BDSM is the construction of a social space (Schutz and Luckmann 1979, 48 f.) that is experienced as a safe space (Matt, Scout, Terry, United States, Tony, Germany), "playground" (Connie, Germany) or "field for experimentation" (Jonas, Europe).2 What qualifies the space as safe for playing and experimenting is in part general BDSM standards and characteristics, such as negotiating and establishing consensuality; communicating, respecting, and pushing boundaries; dramatizing and thus making visible and debatable power relations and stereotypes; emphasizing emotional and physical intensity in sexuality; and translating sexual fantasies into reality, most notably through role play. Yet the pushing of individual and sociocultural boundaries and the quest for intense bodily and psychological experiences also situates BDSM practices in a complex and sometimes paradoxical matrix of danger and safety: the risky nature of some BDSM practices necessitated the implementation of safety measures and ethics in the community in the first place.3 A frame of safety and consensuality ensured by certain commonly accepted standards of behavior simultaneously is exactly what enables some individuals to explore BDSM practices, while for others it takes off the edge or thrill by making things too safe and sterile when it is exactly the inherent risks or dangers that make this path worthwhile or sexy. The white bisexual femme Anya (Europe) considers BDSM an emotionally dangerous path in that one can never foresee what feelings certain acts might trigger, but like many other BDSM practitioners, she values transgression of one's own limits as a chance to grow. Indeed, for some of my interview partners the main incentive to practice BDSM is to explore and get to know one's own boundaries or push/transgress them, or both, within a framework of negotiated consent. Another great motivation for queers and trans people to engage in BDSM is that in contrast to everyday life, in BDSM spaces one can consciously choose and negotiate roles and identities for play. Therefore, the participants may agree upon the gender, race, age, class, or status one chooses for a scene in a consensual manner, and in this sense BDSM has the potential to become the playground Connie refers to. Additionally, the dyke+ community excludes eis men, straight BDSM practitioners and vanilla people who might have prejudices against grown-ups who love to play in this way or might not be able to cope with queer sexualities.4 As the white pansexual genderqueer femme Neila (Germany) points out, it creates a space that is perceived as devoid of predefined power relations in regard to gender and sexuality, if not in regard to other social power structures such as race or class. Therefore, most people who move in (and sometimes out) of the dyke+ BDSM communities share the view that "SM provides a safe space for people to fuck with their gender and also for their gender identity to be respected" and that gender is "not at all based on biology, because there are lots of people who don't identify as boys in their everyday life, but within SM context they'll be boys" (Matt), which sets this community apart from the gay male and straight BDSM communities as well as the vanilla dyke/ lesbian communities (Hale 2003). …