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Sadomasochism and Femisiism
Marie France
Recently feminism and the Women's Movement have been criticized for neglecting to
talk specifically about sex; that is, about what it is that 'turnsyou on'. One of the groups
lamenting this lack and trying to make it up is SAMOIS,a support group for lesbian
feminist sadomasochists in San Francisco. SAMOISmembers have been accused of
anti-feminism because they dramatize power relations in their sexual practice. Their
replies to the criticisms tend to be couched in terms of justifying minority sexual
practices, invoking oppression of gays, rather than being an attempt to situate sado-
masochism as a sexual practice for women living under patriarchalcal?italistrelations.
This proclaiming of sadomasochism has been controversial-as shown by the ninth
'Scholar and the Feminist' Conference of 1982' and the availabilityof SAMOISpubli-
cations in feminist bookshops. Nevertheless it may be seen as something of a test case
for feminism, because it forces us to look at sex as practice and not ollly in relation to
gender. As Gayle Rubin says, sexuality is 'the arena of feminism . . . we are contesting
the stnlctures into which society has organized desire, gender and reproduction'
(Rubin, 1979:28).
Sadomasochism as a consensual sexual practice can rouse feelings very high on
both sides, resulting in accusations that lesbian feminist sadomasochists are not
contesting the structures of desire but merely aping the pattern of sexual relations
under the patriarchy and counter-accusations of repression and cellsorship. That is
what I wish to look at in this paper, as well as the implications the debate around
sadomasochism has for feminism and our attempts to sort out OUI' sexualities in a
non-male defined way.
FeministRewiewNol6,April 1984
36 BeministReview
rather than fFom this viewpoint of 'we're perverted but we like it', which defines it in
terms of the dominant societal norms. De latter argument gives the 'new right' the
perfect opportunity to attack, and as ffie debate on pornography has shown, can
promote a worrying alliance between it and feniinists. The political implications of
such a merger with the 'new right' have not been fislly explored and will not I fear be
allayed by a call for feminist unity.
The attack on lesbian feminist sadomasochists has been likened by its defenders to
that inflicted on homosexuals in the 1950s inAmerica. (Rubin, 1981). Thatconsensual
sadomasochism may be prosecuted as assault is seen by some ae;an attack on main-
stream gay politics, and we may be forgiven if the irony of the fact that a man who
repeatedly beats a woman is rarelyput behind bars escapes us. Rubin ( 1981 ) cites the
case in which Kenneth Appleby was sentenced to ten years in prison for hitting his
male lover with a riding crop whilst engaged in a consensual sadomasochistic scene.
This points up the way in which minority sexual practices are seen as;a threat to the
majority definition of accepltable forms of sexual expression-thalt is, missionary
position heterosexuality. It has been suggested that any abuse of power involved is
that of the people who interfere with consensual sadomawchism rather than the
participants (Rubin, 1981; Califia71981).
Coming out
The struggle around sadomasochism has something else in common orith the fight for
gay liberation; it too is based on affirmationand coming out with regardlto one's sexual
practice(s) and encounters the same difficulties.
Sadomasochists argue using the terms of those who define sadomasochism as
deviant but also, and more dangerously, perpetuate stereotypes of ilmate sexuality.
Ths strategyeltimately leads nowhere because it is based on the false assumption that
affirmationwill lead to radicalchange by giving strength in numbers and also that there
is something unchanging (an innate 'deviant sexuality') to affirm(Mott, 198Y)).It also
ignores the way the faninist movement aims to transformall sexual definitions so that
no one sexual practice is seen as better or more correct than any other. Certainly,
'coming out' as affinnation is important in linking the personal with the political, but
by defining ourselves by only one of many characteristics,we are ag;unarguingwithin
the terms of those who define sadomaschism as deviant, and are attributing some
intnnsic importance to sexuality. This then means 'sexuality'can be uXsedas a method
of control.
Coming out is predicated on three assumptions: that sexual practice has to do
with personal identity, that the two are one and the same, and Xt voicing one's
identity is the best way of 'knowing' it (Minson, 1981). Drawing on Foucault ( 1981 )
we can argue instead dlat coming out may be seen as merely an extension of
confession practices that have existed through the ages as a means of control. Its role of
reclaiming a deviant label and giving it more positive connotations is not to be derided.
But it is a means rather than an end, in the same way as the concepts olFsisterhoodand
the personal being political; these insights still need to be her developed into
strategies.2
feminists (Lipschutz, 1979; Rubin, 1981). In so doing, though, they either ignore
powerdifferentials which exist between women in relation to race and class, or else
defend their existence on the grounds that power relations are no less prevalent in
feminism than in other ideologies. That is, the defenders cannot actually give any
reason why lesbian feminists have a moral monopoly on sadomasochism. Again,
lesbian feminists are seen as having reduced power differentials more than anyone
else, but it is dangerous to deny that these do exist and have very realLconsequences;
the dynamics of power will not be wished away.What is more ifwe do instead examine
how power manifests itself in sexual practices we may be able to breakffie stranglehold
of medicine, the law, education, and so on over definitions not only of sexual identity
and acceptable sexual practices but also of the very place of sexuality in out lives.
mockery of romantic love. She believes that feminism is preoccupied with a 'gentle
and loving kind of sex' (Califia, 1981:33) and accuses the Women's Movement of
glorifying romantic love. There is some validity in this criticism, although I do not
know many feminists who are terminal romantics. We should be wary of generalizing
about what feminists think lest we fall into the ways of our oppressors. Rubin
(Wechsler, 1981 ) also contributes to this romanticization of sex when she says that
sex is one good thing in our lives, even if society as a whole is awful.Sex.is a product of
that society and cannot be abstracted from it, and must not be used as a palliative,if we
are to bring about any change.
Reactgngtopatiarchy
Sadomasochism is a reaction to living under patriarchy and not a reflection of it To
arwe the latter is to deal in essentialism that is, that there is somethilwwhich maybe
labelled 'male7behaviout which is equivalent with a will to violence and domination
and something which may be labelled 'female' behaviourt which is dlefirlitelynot the
same as 'male' behaviour. Ihis argument auributes characteristicson lthebasis of sex, a
position feminists have long fought against and one that is belied by the existence of
sadistic women and masochistic men.
Paradoxically the fict that sadom3chism does focus on relations of power that
are exaggerated to a high degree of imbalanceXand that this coincides with actual
patriarchal power relations?allows it to be considered purely on a schematic level as
Sadomasochism and Feminism 41
reflecting some aspects of the dynamics of patriarchalpower. That is, feminist sado-
masKhists share the same obsession with power and gratificationas capitalist patri-
arcShs.That their reasons/motivations and their relation to power are diffierentii om
those of the men governing the patriarchy is the crucial point. Men c ould be said to
mimic in their sexual practices the relations of power that they maintainin their daily
lives, but few feminist sadists would be mimicking their position. Il:could then be
argued that womenwho are exclusively masochist in their sexual praclice (as opposed
to those who change roles) do indeed reflect patriarchalpower relations. Again this
ignores the diffierential relation of women and men to power in our society and
disallows the way in which intasy and reality impinge one on the other. That violence
(often accompanied by various fetishes) done by or to another is expenenced as
sexually exciting and gratifying can only be explained in the context of the society in
which we live-a capitalist patriarchy.Rian( 1982:46) explains it thus: 'like any other
sexual desire or practice, it [sadomasochism] is a mode of sexual satisfiction which has
been learned in an alienating social context and which remains satisfyingas long as its
social context remains undhallenged'. Sadomasochism is a reaction to the conditions
of women's lives, and not a reflection of patriarchalpower relations.
To reproduce the relations of power we see as patriarchalis not to condone them,
but to view it as resistance, as does Califia,is stretching the argument a little. Were she
to attempt an analysis of why sadomasochism is so gratifyingthat she is preparedto risk
(and receive) the censure of much of the feminist movement, I would be more
persuaded as to its status as resistance. Califia'sargument that seizing gratificationis a
rebellion against traditional definitions of women's sexuality does not explainwhy this
may only be achieved by means of sadomawchism, nor does it appearto aim to change
such definitions (beyond a campaign for the acceptance of a plurality of sexual
practices) This is a tautology;we rebel against conventional sexuality (whatever that
is) by means of sadomasochism, and sadomasochism is an act of rebellion; the linkwith
gender and power relations is not made. The primacy given to sadornasochismby its
practitioners and the social meanings they have constructed in this process of affir-
madon are not arbitrary;they have emerged at a specific histoncal juncture and are a
product of it. The why and how have not been explored, nor has the reason for self
identification on the grounds of sexual practice alone.
Conclusion
The conception of sexuality and sexual practice as embodying some kind of truth must
be exposed for the assumption it is and replaced by an explanation of why we adopt
certain sexual practices and not others, and whose interests it senres to have us bound
by our sexuality and the belief that sexual practice and sexual identity are important
components of or even equal to self identity. Feministsfor and aFinst sadomasochism
pnvilege the pracdce and assume it is equivalent to the identity, without considering
how anCIwhyW they develop and are maintained, nor how they affect each other. If we
can answer these questions with regard to sadomawchism we may go some way
towards offenng ourselves a real choice of sexuality, or at least predicating the
conditions under which such a choice might exist. To argue in essentialist terms as has
happened in the case of sadomasochism may be construed as either backing away fFom
the cha,llenge or ignonng it, neither of which strategies has been traditionallyemployed
by feminism. Perhaps if we explain we will be able to effect change and supercede the
divisive tactic of judging Lesbian feminist sadomasochists cannot be accused of
anti-feminism; sadomawchism as a sexual practice is not fet or anti-feminist,nor
are the reladons of power on/by which the world is constmcted essentially bad. Still
less can sadomascahism be defined as a male/masculine practice alone; such-gender
essentialism obstructs ffie argument. Lesbianfeminist sadomascahists who argue ffiat
42 Fem in ist Review
the identity achieves a 'liberation'are caught in the same trapas theirsisterswho argue
against them-that of elevating sexuality above all else. We must instead look at the
mechanics of sexuality in order that it does not control us.
Notes
Marie France took the M.A.course in Women's Studies at the University of Kent in its firstyear.
She intends to continue doing research in the area of female sexuality.
1 This was reported in Off OurBacks in theJune 1982 issue and engendered heated
correspondence in subsequent issues. See also Wilson ( 1983).
2 See the letter from Michele Barrett and Rosalind Coward and the editors' response in m/f
no. 7, pp 87-91, 1982.
3 Pat Califia,in an interview with Nancy Wechsler in Gay CommunityNews, volume 9,
number 5, 1981, admits that she was not drawn to sadomasochism by the crusading spirit;
as she says.'Iam into s/m because it is the most erotically gratifyingthing I have ever done'.
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