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This chapter looks at male-on-male sexual activity in the subaltern world of male sexual spaces. It examines the importance of such spaces regarding etiquette, negotiation, opportunities, safety, safer sex practices, status, and navigation of sexual expression including experimentation, exploration, and risk-taking through sexual activity. It also explores how these time-limited communal engagements for sexual pleasure and affirmation contrast normative societal expectations. Through hard-copy and online content analysis as well as ethnographic immersion and observations in the subaltern world of gay male sexual spaces such as bathhouses, circuit clubs, dark rooms, fetish balls, porn theaters, sex clubs, and sex shops, a self-monitored subculture that creates its own tribal rituals at various odds with both mainstream societal and LGBTQ movement norms is examined. By deviating from and resisting such norms, this tribe demonstrates how it maintains a core drive of liberated sexuality outside of mainstreamed sexual governance. Premised on spatial theory, in which space, place, and spatial practices are deconstructed with regard to the creation and preservation of male-on-male fetish activities, a link is made to queer liberation theory that supports self-defined sexual expression, including that of kink.

Much scholarly examination of BDSM and kink attempts to make meaningful various specific practices as cultural “texts,” and analyzes them for what they might signify within a particular culture or subculture. This approach has often focused on interpreting specific acts in relation to human sexuality or psychology – specifically deviance – or on critiquing them from a feminist perspective. I propose to approach an examination of (a particular) BDSM (event) itself as (a) performance, and I argue that it is not only performance but that it is performative, creating a liminal space within the already liminal space of the fetish club in which it occurs. This “kink-space” then becomes the place within which the embodiment, and the dissolution, of binaries occurs, creating possibilities for the audience and upending the structures upon which identity is based. Ultimately, BDSM as performance is an avenue for the understanding of the concepts of liminality and power and how they function to create and contain selves.

Deviation, fetishism and sexuality are often considered as emotive subjects that tend to be treated with amusement or disdain. Associating such concepts with technological innovation often instigates a reaction more akin to that of titillation, controversy and intrigue and has sometimes been dismissed outright. However, as this paper shows, deviation, fetishism and sexuality could prove to be fundamental factors in creativity and innovation. When consumers create their own technological innovations inspired by their personal predilections, arousal and preferences, new and unanticipated uses for technologies are being born. The role of deviation as a key to innovation must not be overlooked as it will contribute to our understanding of new intimacy, culture and the future of developing information and communications technologies (ICTs). Due to the multidisciplinary approach to this subject area there is a brief explanatory glossary that accompanies this contribution.

While a growing body of literature reveals the prevalence of men's harassment and abuse of women online, scant research has been conducted into women's attacks on each other in digital networked environments. This chapter responds to this research gap by analyzing data obtained from qualitative interviews with Australian women who have received at times extremely savage cyberhate they know or strongly suspect was sent by other women. Drawing on scholarly literature on historical intra-feminism schisms – specifically what have been dubbed the “mommy wars” and the “sex wars” – this chapter argues that the conceptual lenses of internalized misogyny and lateral violence are useful in their framing of internecine conflict within marginalized groups as diagnostic of broader, systemic oppression rather than being solely the fault of individual actors. These lenses, however, require multiple caveats and have many limitations. In conclusion, I canvas the possibility that the pressure women may feel to present a united front in the interests of feminist politics could itself be considered an outcome of patriarchal oppression (even if performing solidarity is politically expedient and/or essential). As such, there might come a time when openly renouncing discourses of sisterhood and feeling free to disagree with, and even dislike, other women might be considered markers of liberation.

Fetishism has been often linked to misrecognition and false belief, to one being “ideologically duped” so to speak. But could we think that fetishism may be precisely the very opposite? The purpose of this paper is to explore the potential of this at first sight counterintuitive notion. It locates the problem of fetishism at the crux of the problem of disavowal and argues that one needs to distinguish between a disavowal – marked by cynical knowledge – and fetishistic disavowal, which can be understood as a subcategory of the same belief structure of ideology.

This conceptual paper is based on literature review and utilizes examples from the author’s ethnographic fieldworks in India (2008-2013) and central Europe (2015-2019).

The paper provides a new insight into the structure of fetishism, relying on the psychoanalytic structure of disavowal, where all disavowal is ideological, but not all disavowal is fetishistic, thereby positing a crucial, often unacknowledged distinction. Where disavowal follows the structure “I know quite well how things are, but still […],” fetishistic disavowal follows the formula: “I don’t only know how things are, but also how they appear to me, and nonetheless […].”

The paper develops an original conceptualization of fetishism by distinguishing ideological disavowal from fetishistic disavowal.

This chapter addresses the prevalence of the shiny body in the kink aesthetic. Through an exploration of Freud's ideas on fetishism and Benjamin's thoughts on the aura, the author argues that the aesthetic of the kink community is shiny and that quality is often overlooked, and also that if we do look at the shiny kink aesthetic, we find a process that leads to a fetishized subject and to us dismissing that the objectification of people is unethical. By exploring the different qualities of the shiny body as well as the relationship between subject and object and the aura – achieved in part through the author's reflections on his own experiences with the attraction to shiny objects from his early childhood and adolescence – the resulting analysis articulates the effects of donning a fetishized shiny outfit and offers a theoretical re-empowerment of the fetishized body.

This chapter draws on 10 years of ethnographic fieldwork collected in gay bars from three American cities to explore the strategies LGBTQ subcultures deploy to recreate meaningful places within the vestiges of local queer nightlife. As gentrification and social acceptance accelerate the closures of LGBTQ-specific bars and nightclubs worldwide, venues that once served a specific LGBTQ subculture (i.e., leather bars) expand their offerings to incorporate displaced LGBTQ subcultures. Attending to how LGBTQ subcultures might appropriate designated spaces within a gay venue to support community (nightlife complexes), how management and LGBT subcultures temporally circumscribe subcultural practices and traditions to create fleeting, but recurring places (episodic places), and how patrons might disrupt an existing production of place by imposing practices associated with a discrepant LGBTQ subculture(place ruptures), this chapter challenges the notion of “the gay bar” as a singular place catering to a specific subculture. Instead, gay bars increasingly constitute a collection of places within the same space, which may shift depending on its use by patrons occupying the space at any given moment. Beyond the investigation of gay bars, this chapter contributes to the growing sociological literature exploring the multifaceted, unstable, and ephemeral nature of place and place-making in the postmodern city.