CALIFORNIA STATE UNIVERSITY, NORTHRIDGE

Title Page

When Deaf, Queer, and Leather Spaces Intersect.

A graduate project submitted in partial fulfillment of the requirements

For the degree of Master of Social Work

By

Erik James Escareño

May 2017 Signature Page The graduate project of Erik James Escareño is approved:

______Dr. Allen Lipscomb Date

______Dr. Jodi Brown, Date

______Dr. Eli Bartle, Chair Date

California State University, Northridge

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Dedication

This research project is dedicated to the Leather Community. Through adversary LGBTQ and Deaf LGBTQ people have risen and persevered to create much needed spaces for themselves. We exist. Our created families normalizes that we can be comfortable in our own skin and evidence that it gets better.

“Blood is thicker than water, but leather is thicker than blood.” –Anonymous Leather person.

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Table of Contents

TITLE PAGE ...... I SIGNATURE PAGE ...... II DEDICATION ...... III ABSTRACT ...... V INTRODUCTION ...... 1 LITERATURE REVIEW ...... 3 VIDEOVOICE ...... 3 THE LEATHER/BDSM COMMUNITY ...... 4 THE DEAF COMMUNITY ...... 5 Audism ...... 7 Historical Trauma and Oppression ...... 7 LGBTQ Deaf Leather Community ...... 9 METHOD ...... 11 STUDY DESIGN ...... 11 SAMPLING STRATEGY ...... 14 Recruitment ...... 15 DATA COLLECTION ...... 15 Procedure ...... 15 Instruments ...... 16 DATA ANALYTIC STRATEGY ...... 16 RESULTS ...... 17 DISCUSSION ...... 25 REFERENCES ...... 28 APPENDIX A ...... 30 LEATHER COMMUNITY TERMS AND DEFINITIONS ...... 30 APPENDIX B ...... 41 APPENDIX C ...... 42 VIDEOVOICE PROMPT ...... 42

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Abstract

When Deaf, Queer, and Leather Spaces Intersect.

By

Erik James Escareño

Master of Social Work

Purpose: To explore the ways members of the LGBTQ Deaf Leather Community experience marginalization along various axes of their identities and how they cultivate community and resiliency via participation in the general leather community. Methods:

Videovoice is a community-based participatory research (CBPR) strategy that embraces the strengths of Photovoice methodology and integrates film as a means to capture the ideals and voices of the participants of the study. Results: There were three prominent themes: LGBTQ space, development, and barriers in communication. Discussion: These three main themes supported the fact that there are communication barriers in the Leather community for Deaf Leather folks, however the use and creation of Deaf space through the means of sign language, interpreters, and other technologies help foster inclusivity within a niche group. According to the data all of the participants started their leather journey at a leather bar or event. This speaks to the importance of having an LGBT space that allows for a unique community to flourish, such as the, Leather community.

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Introduction

The Deaf leather community is one facet of the overall leather community.

Comprised of diverse individuals that have varied fetishes and kinks; the leather community is far more than just kink: it is a community that focuses on creating safe spaces for exploring taboo desires. There is a sense of camaraderie, respect, and acceptance embodied within the spirit of leatherhood (Andrews, 2012). This experience for Deaf leather folk is met with many facets of intersectionalities.

Across the United States various leather contests are conducted to select titleholders that represent a particular bar or group. Most of these Leather Contests are LGBTQ spaces that were historically created as a means to be able to be active within this community. The Leather community1 was born after WWII as a way to protect those who were LGBTQ to deter hate crimes through motorcycle clubs and so on (Andrews, 2012). This creation of LGBTQ space sparked many contests that over time changed from being solely sexual to now adding a community service component that was influenced by the AIDS epidemic in the 1980’s (Andrews, 2012). This brought many in this community together as a way to cope with the mass losses. Los Angeles has a number of contests, nine of which send their winners to compete in the Mr. Los Angeles Leather (LAL) contest which is not exclusively LGBTQ but the contest is formed mostly of those who are LGBTQ identified. The winner of LAL goes on to compete in the International Mr. Leather (IML) contest held in Chicago, which is also an open contest for any sexual orientation and does accept Trans- males as well. Most major events are interpreted for the Deaf/Hard-of-Hearing (Leather Archives

& Museum, 2016). Deaf leatherfolk have created a niche within the leather community and, because of lack of access, started the International Mr. Deaf Leather (IDL) contest in 1991 (which

1SEE Appendix A 1

also includes title competitions for Ms. IDL and IDL boy), as well as the Deaf Leathermen

Fraternity in later years (International Deaf Leather, 2016) (Deaf Leather Fraternity, 2016). Deaf leather is not limited to the United States: there are many strong Deaf leather communities that have been established in other countries as well (International Deaf Leather, 2016). These spaces were created to be able to create safe spaces for those who do identify as Deaf Leather and LGBTQ.

This video-voice research study focused on the lives of Deaf LGBTQ leatherfolk, which included discussion of the history of the leather community, International Deaf Leatherman contest, Deaf leathermen in different countries, communication barriers, ASL interpreters, as well as Deaf leather-specific vocabulary, Deaf spaces, and much more. Moreover, this video voice research study focused on the challenges of Deaf LGBTQ identified person through this intersectionality and more importantly through their perspective. This community has unique and poorly understood experiences at the intersection of their deaf, LGBTQ, and leather identities. For example, the coming out process may be a re-lived experience; i.e. coming out with orientation and as a leather person. Therefore, the need to be able to create space as an LGBTQ Leather person may vary from that of a Deaf LGBTQ person.

This Videovoice qualitative research study hopes to answer the research question: in what ways do members of the LGBTQ Deaf Leather Community experience marginalization along various axes of their identities and how do they cultivate community and resiliency via participation in the general leather community?

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Literature Review Videovoice

In recent years, video-voice, a qualitative research strategy, has provided an outlet for many marginalized populations. For example, in 2005 Hurricane Katrina destroyed a critical portion of a vibrant community, New Orleans. It was estimated that 1,833 people died during the flooding of the city and millions were left homeless along the Gulf Coast and in New Orleans (Zimmermann,

2017). Since most of the destruction cause $108 billion in damage it was going to be a long time to rebuild the infrastructure and integrity of the buildings and dwellings (Zimmermann, 2017). The political storm was just as disruptive and not very helpful to the community of New Orleans.

Michael D. Brown, director of the Federal Emergency Management Agency (FEMA) because of his lack of appropriate actions and was replaced with Louisiana Gov. Kathleen Blanco

(Zimmermann, 2017). It appeared that the finger was being pointed but not much was being done about the destruction and for the people who were left to live in the destruction. A group of researchers conducted a Videovoice study in order to assist those affected by Hurricane Katrina.

The study described a Videovoice project implemented during a fundamental time of rebuilding and revitalizing the city. “Using videovoice method, a community-academic-filmmaker partnership engaged 10 Central City neighbors, who took part in an 18-week training and community assessment. The resulting 22-min film premiered before more than 200 city leaders and residents, reached more than 4,000 YouTube viewers during its first 2 months online, and was shared through the distribution of 1,000 DVDs. Viewing further helped mobilize the community for action on three priority issues: affordable housing, education, and economic development.

Challenges in using videovoice, including privacy issues and cost considerations in a resource- poor community, are discussed. Despite such challenges, this method may provide community-

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academic partnerships with the opportunity to equitably engage in research, produce independent media, and mobilize for action” (Catalani, 2012).

The point of Videovoice is to highlight the community but also to cause change. Since this is a community-based participatory research (CBPR) strategy which embodies the strengths of

Photovoice methodology and integrates film as a means to capture the principles, perspective and encourages participants to advocate using their voices. The Videovoice approach utilizes all stages of research which are directly guided and influenced by experts, the participants; Videovoice although, a research project, is designed specifically to be used for, more importantly, a community organizing and development project that incorporates research as a method to achieve the broader goals of empowerment, social justice, and the abolishment of disparities (The VideoVoice

Collective, 2016). In a typical Videovoice project the final project and videos will be shown to an audience with intention to create change in the perspective, policy, or other means. The final project can take on many forms from YouTube to presenting videos to legislators.

The Leather/BDSM Community

There are many gatekeepers that are experts in the Leather Community however on a scholarly level, not much research has influenced social workers to analyze or gain a new perspective about the work of Leather. Most of this information would only be privy to the people who tend to be a part of the community itself. There are books with an insider perspective of this community such as The Leatherboy Handbook, published by Andrews in 2012. The Leatherboy Handbook is an informative book written by a person who identifies as a boy, which is an identity to express a power exchange relationship where the boy is submissive to their Sir or are service-orientated

(Andrews, 2012). Andrews conducts an in depth written perspective about history, nuances of power exchange relationship, BDSM and Leather behavior and social etiquette. Andrews details

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the history of the start of the Leather movement however it is not his focal point. The point of his book is to be able to explain more of the roles that are typical in the Leather Community which would be able to be highlighted and lend a background for the participant who participates in these types of exchanges and relationships (Andrews, 2012). Although having an insider perspective about the Leather Community this book best explains what one might expect upon entering in the community and power exchange relationships or researching this topic through a vanilla lens or an outsider perspective.

The Deaf Community

When someone is either born without the ability to hear or later loses their hearing, the clinical word for their condition is deaf, with a lowercase d. When Deaf is used with a capital D, it refers to the subculture of those whose identity is largely shaped by their shared language and experiences of being deaf in a hearing world (Ladd, 2003). There is a spectrum of Deafness that is all inclusive culturally however physically deafness would vary per person. The commonality of the Deaf community is American Sign Language which fosters a rich culture, values and belief systems, and education. Those who are hearing that are born into Deaf families are called Children of Deaf

Adults (CODA) or CODA’s for short. CODA’s are often culturally Deaf however are not deaf themselves (Singleton J., 2000).

Perhaps one of the most important aspects Deaf culture is American Sign Language (ASL) which most Deaf Americans utilize as a means to communicate with themselves and the hearing world via interpreters. There once was a accepted notion that sign language was gestures that were unintelligible and that were just another form of English, however through linguistic research by

William Stokoe it was proven that American Sign Language was its own unique language (Clayton

Valli, 2011). William Stokoe was able to identify the seven crucial components in ASL to declare

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it an official language which is linguistically still studied at Gallaudet University Research in all fields of linguistics from phonology to pragmatics. Dialects across the United States are apparent and provide Deaf people with community identities based on language and location.

Deafness is not considered a disability for the members of the Deaf community, however there are some inequities regarding disability and access. The disability is the lack of accessibility when

Deaf spaces and hearing spaces intersect. The Deaf identity is one of the cornerstones of the community which can be seen through their art, music, performances, and activism. A prime example of this Deaf identity can be better explained through the 1988 Deaf Power, Deaf President

Now movement. Students were outraged when Gallaudet, the first and only Deaf University, elected a hearing non-signing person as president over a qualified Deaf person. This incited a protest and the forced closure of the school. The students inspired by other political movements decided it was time to create change as a collective and the Deaf Power movement was born. The

Deaf movement really inspired much political change for the Deaf community and for future policies (Garey & Hott, 2007).

The Deaf community is a collective, however, there is as much diversity among the community. There is no typical Deaf person, only the stigmatized notion that Deaf people are helpless. There are many intersectionalities of the community that may be expressed and are equally important to their identities. One section of the Deaf community is the Deaf LGBTQ community and although there is not much data as to how much Deaf LGBTQ identified person there are National Association of the Deaf are dedicated to the betterment of improving the lives of the Deaf LGBTQ (National Association of the Deaf, 2017). Although NAD is tasked with bringing improvement to this community through policy change there is still much work to be

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done in this area. There are communities within the LGBTQ communities that are misunderstood, such as our topic of this research the Deaf Leather Community.

Audism

Everyday Deaf persons are faced with Audism which is defined as “the notion that one is superior based on one's ability to hear or to behave in the manner of one who hears, or that life without hearing is futile and miserable, or an attitude based on pathological thinking which results in a negative stigma toward anyone who does not hear (Audism Unveiled, 2008).” Audism

Unveiled is a documentary filmed created by Deaf students from Gallaudet University to educate viewers about Audism and its negative effects to Deaf persons. This film discusses the Deaf perspective, although this is not specifically discussing the Deaf Leather Community the overlapping themes and challenges parallel both communities.

Historical Trauma and Oppression

“Historical trauma (HT) is cumulative emotional and psychological wounding over the lifespan and across generations, emanating from massive group trauma experiences; the historical trauma response (HTR) is the constellation of features in reaction to this trauma (Heart, 2011)”. This critical connection between historically traumatic events and contemporary stressors has been applied to many communities, including the Deaf community.

An example of this type of historical trauma and systematic oppression stems from Milan

Conference in 1880. An International Congress was established in 1878 in the attempt to establish a universal method to address the conflict between the Deaf and hearing community. Two methods were debated: manual method using sign languages or the oral method of lip-reading and articulation. Although manual method using sign language was most preferred this debate was

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settled during the second International Congress held in Milan, Italy, in 1880, which had a pivotal impact on deaf education. The Second International Congress debate on the Education of the Deaf decided that the oral method was the superior oral method and would restore the deaf to a social life and that would prove to be a greater aptitude for language (Gallaudet University, 2016).

Twenty years later, in 1900, the acceptance of a combined method-lip-reading and articulation with the aid of sign language to assist in comprehension- in Paris, France, opened the door for the manual method to make headway towards general acceptance. From the time of the First

International Congress until the Twelfth in 1963, the oral method held the most dominant position.

During this time span meeting intervals were irregular.

Since the Milan Conference, Deaf education and the use of Sign Language has been an uphill battle. To have 130 years of systematic oppression through education has permitted our hearing society to create a less accessible environment for those who are Deaf, creating a hearing-centric world that ultimately has seeped into every facet of our society (National Association of the Deaf,

2015). This hearing-centrism caters to the hearing community but further instills privilege. The concept of privilege was created by Peggy McIntosh who applied privilege to whiteness but explains that privilege can be applied to dominant groups (McIntosh, 1988). The Deaf community is a disenfranchised group that because of bio-power has the majorities’ views and perspectives pushed onto the Deaf population (Lane, 1999) and the Leather Community is no exception. This trickle-down effect has affected many of those who are Deaf to create Deaf spaces, but since the discovery from William Stoke validated the Deaf community by the validity of ASL as a language

(Clayton Valli, 2011). Since then Deaf people no longer met in secret private clubs but were able to take pride in their language. Since more access has been created it has yet to undo some of the damage from years of oppression.

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LGBTQ Deaf Leather Community

Many Deaf folks found themselves involved with a community that was and is still taboo.

There they found a sense of belonging however there were some challenges still. The ability for

LGBTQ identified leather Deaf folk to be open about not only their sexual orientation but about their kink and fetishes may promote resiliency in education as suggested by Joseph G. Kosciw.

Kosciw demonstrated through research how those who were most supported and open about their orientation or gender expression had better educational outcomes then those who were not (Joseph

G. Kosciw, 2015). Deaf people within the Leather Community were able to create their own space as Leather folk. The International Deaf Leather Contest was created and it was truly a place for

Deaf Leather folk to be inclusive and to openly celebrate their kink and fetishes without the stigma of outside judgments from the hearing and Deaf community at-large.

In 1991, the first International Deaf Leather (IDL) Contest was hosted with Phillip Rubin being their first title holder. IDL’s mission statement is as follows: “International Deaf Leather shall be dedicated to bringing together the Deaf Leather/SM/Fetish/Kinky community for the purpose of networking, socialization, education and bringing the gaps with the hearing leather community

(International Deaf Leather, 2016).” International Deaf Leather website provides a brief history and information in regards to the history of the Deaf Leather Community; a community niche within a small community. Since IDL there are other group such as the Deaf Leather Fraternity

(DLF) which meets in secret locations for a boot camp. This group is for gay men only, however it intends to mentor those who are new to the leather community. Their goal is to foster leatherhood through bonding with leathermen (Deaf Leather Fraternity, 2016). Although this group shared some of the same interests as IDL, it really only focused on empowering leatherhood through mentorship and training with their values as Deaf members. Both of these groups have, over time,

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become less utilized as less Deaf leather folk have no idea about these groups. Access to education about leather, fetish, or kink is very limited for those who are interested. There is plenty of stigma attached to the concept of BDSM in general, however it is imperative that groups like this exist in order for those who are new and questioning to be able to find that they are not alone.

The only information that really highlights both Leather Communities (Deaf and Hearing) is the Leather Archives and Museum. The Leather Archives and Museum is dedicated to the compilation, preservation, and maintenance of leather, kink, and fetish lifestyles (Leather Archives

& Museum, 2016). The museum is a staple of the community in that it houses the largest and only collections of the Leather Community. They have galleries dedicated to International Deaf Leather and the historical happenings of the event in 1991. They have since then archived important milestones of the IDL and some of its contestants and winners. LA&M is a crucial insight to both communities and would lend its information that is available. The museum is located in Chicago, the home of International Mr. Leather (IML) and International Bootblack. Some key Deaf

Leatherman are featured in this museum with the hope to educate new prospective Deaf leather folk that they, too, can be involved in such a rich community. The hope for this Videovoice qualitative research study is to also reach those who might be interested and express that those who are Deaf and kinky led normal healthy lives which is showcased by these groups.

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Method Study Design

This research study utilized Videovoice, a community-based participatory research (CBPR) strategy, as the research design following the core components of empowerment, community voice and perspective, and social justice to deconstruct disparities within the Deaf Leather Community

(The VideoVoice Collective, 2016).

Currently, the Photovoice method is the most prominent example of using mixed media and arts in CBPR. Wang (1997), defines Photovoice as a “participatory action research strategy in which people identify, represent, and enhance their community through a specific photographic technique.” Photovoice has 3 main goals to empower marginalized people to: (1) record and reflect their community’ strengths and concerns, (2) promote critical dialogue about personal and community issues through discussion about photographs, and (3). reach policymakers and community.

Videovoice methodology included multiple stages, many of which are familiar to CBPR and

Photovoice projects: (1) Community participants rapidly learn how to use video equipment through games and exercises, (2) Facilitators help groups to identify and analyze important issues in their community, (3) Short videos and messages are directed and filmed by community participants, (4)

Footage is shown to the wider community at daily screenings, (5) A dynamic process of community-led learning, sharing, and exchange is set in motion, (6) Completed videos can be used to promote awareness and exchange between various target groups, and (7) Videos are used to strengthen communication between other communities and decision-makers (The VideoVoice

Collective, 2016).

This study utilized Videovoice, a qualitative participatory-action research method, to provide participants a platform to share their perspectives through means of a video recorder or their phone,

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which served as an outlet for their experience being part of the LGBTQ Deaf Leather Community.

Each participant will be provided a sheet with four (4) prompts and three (3) confessional style prompts as a tool guide to record their story through their perspective.

Reflexivity Reflection

This research regarding the Deaf Leather Community was sparked by my passion towards my educational career as a Deaf Studies and Linguistics major. My education regarding the Deaf community has been extensive but I also began to note the gaps of research within this marginalized community, especially for those who are LGBTQ in the general Deaf community. My undergraduate capstone project dove into a specific niche within the LGBTQ Deaf Community, the Leather Community and how intersectionalities of Deaf people have yet to be discussed or taught throughout our society. Sex is a taboo subject and many researchers have been met with adversity when conducting research involving such a topic. As I entered the MSW program, I wanted to further study the intersection of the LGBTQ Deaf Leather Community by having a better understanding of their perspective and how this can be applied to a social work lens. Furthermore,

I was interested in how this research could potentially bring to light the complexities of such rich marginalized communities that have been overlooked and misunderstood. This specific topic of the

LGBTQ Deaf Leather Community has been very important for me because I share some of these identities.

For as long as I can remember, I felt different. My childhood was flooded with self-reflecting questions about why I liked boys. Afraid to discuss these questions with my parents or family, because I was taught that being different was unacceptable, later in my teens I came out as gay to my mom. Although, my adolescence was a difficult time in my life, it was through those

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disconcerting experiences that I gravitated to my community, and through adversity I was able to find positive role models that fostered the value in safe spaces where I could express myself with impunity. As I became older and more educated, my identities developed and changed over time, and after finding myself chasing the heteronormative ideal for my own relationship, I divorced my husband so I could explore what I was missing in my Queer experience. In 2012, I stumbled upon the Leather community. After much vetting and lots of conversations, I began my leather journey.

Today, I identify as a Queer cis-man, Sir, Handler, Trainer, 2spirited, Master, Dom, and indigenous hearing Leatherman2. These identities have been developed over the years. As an insider to these communities, I have been able to witness such beauty on how leather folk care for each other. I was able to create my Leather Family with the mantra that “blood is thicker than water, and leather is thicker than blood.” Although, I am an outsider as a hearing person in the Deaf community, I have been accepted as a “Hearie3” which is seen as an ally of the Deaf community. I have had close ties with the Deaf community since I was 10 years old, as my father is Hard-of-Hearing and my neighbor was Deaf. These identities have shaped my outlook on my educational perspective in the

MSW program.

As an LGBTQ Leatherman who is fluent in American Sign Language and accepted by the general Deaf community, as well as the Deaf Leather Community, I will be provided a unique opportunity to be able to have access to Deaf Leather folk who are in my social group. I have gained the trust of those within this community and I value this trust my friends have provided me.

Power, privilege, and oppression will of course be a part of my relationships with my leather community. There are relationships that share power dynamics that are based on the exchange of

2 See Appendix B 3 The term "hearie" used to describe a hearing person who has frequent contact with Deaf and participates in Deaf culture because of deaf realtives, close friends, spouse, etc. Likewise, the term "deafie" I've seen used in relation to those deaf who use sign as their basic mode of communication and also who have ties to Deaf culture. 13

power, which has a positive connotation. As an identified Sir, my interactions with those who identify as a boy or pup or a submissive role in the leather community may create a power differential. Not all people share these dynamics in the community however there are ways these exchanges may influence participants during the study (i.e. being addressed respectfully as Sir by a participant of the study may further perpetuate the social norms within this community). My privilege of being a hearing person will always be present and it is my responsibility to facilitate access of language for all parties in research (i.e. providing interviews and instructions in sign language and without providing this would be a lack of access and ultimately oppressing those who are Deaf.)

All forms of power, privilege, and oppression will be addressed by creating a safe space for the participants, by providing access to all information, interpreters, if needed, and disclosing my identities and removing my titles as a Sir while conducting this research.

Sampling Strategy

Targeted sampling was used within this study. In order to participate in the study, all potential participants were screened using a screening tool that will identify the following: (1) 18 years or older, (2) Identifies as Deaf, (3) identifies as a Leather person, and (4) as Lesbian, Gay, Bisexual,

Transgender, or Queer (LGBTQ). All eligible participants of the study must identify with all four criteria of the screening tool. Potential participants will be ineligible for the study if any one more of the four listed criteria are not met during the screening process.

Vulnerable subjects were used for this study, therefore marginalized identities (i.e. LGBTQ,

Deaf, and Leather) may have experienced a range of emotional disturbances due to participation in the study. At the completion of the study no participants reported any significant emotional disturbances or needed for additional mental health services. If participants did experience any

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stress to their mental health they were made available to their local mental health agency i.e. the

LGBT Center in Los Angeles or Klotz Clinic at CSUN, if CSUN students, for mental health services, which will be interpreted. Services for referrals will be low to no cost for the participant.

Recruitment

All participants were informed about the programs by research, by other leather persons, or by participants. There was a screening device to select from a wider subject pool. Recruitment utilized video log (vlog) posts on to social media such as Facebook and the International Deaf Leather

Facebook page. The study had 5 enrolled participants with 1 withdraw, 4 participants completed the entire study.

Data Collection

The data was collected from a Videovoice method utilizing a video recorder, or phone with a semi-structured interview to process footage captured by the participant.

Procedure The procedure for this Videovoice qualitative research study followed the following protocols for capturing data: (1) Researcher screened participant’s eligibility, (2) Researcher and participant agreed to meet in a safe location chosen by participant. Researcher approached participant and explained the video-voice study, (3) if agreed to participate in study, researcher explained all documentation forms including consent form, (4) Participants signed consent form, image release form (see appendices A B C.), (5) researcher provided verbal instructions on video camera equipment, (6) researcher provided 4 video prompts and 4 confessional style prompts 4 , (7) researcher and participant agreed to meet in a safe location chosen by participant. Researcher set up a follow up appointment with participant, (8) participant had up to 2 week to record footage

4 See Appendix C 15

based off each prompt, (9) participant and researcher met at agreed location for the follow-up appointment to screen footage, (10) participant were provided writing material to caption footage, as we watch together, with their perspective thoughts about the prompt and how it applied to footage, and (11) researcher ended appointment.

Instruments In order to conduct this Videovoice qualitative research study the following instruments were utilized in the data collection: (1) A video recorder and all accessories to film, (2) screening tool,

(3) prompt sheet with open-ended questions, and (4) an iPad. Videos were in the language of preference of participant, which were English and American Sign Language and were translated and transcribed by participant.

Data Analytic Strategy

This study utilized critical thematic analysis in order to pinpoint, examine, and record patterns within data/footage provided by participants. These themes are patterns found in data sets provided by each participant that are important to the description of a phenomenon associated to a specific research question and overarching thematic prompts that will be given to each participant. The thematic analysis conducted for this research study had six phases of processing data into code: familiarization with data, generating initial codes, searching for themes among codes, reviewing themes, defining and naming themes, and producing the final report.

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Results This study analyzed four prompts: Past Experiences, Identities, Challenges, and empowerment which will also serve as the overarching themes since there was great variation in participant responses. There were also four questions: (1.) How has being a LGBTQ Deaf Leather person improved your life? (2.) How has being a LGBTQ Deaf Leather Person been difficult? (3.) How did you come out as LGBTQ? (4.) How did you come out as a leather person?

The following is an analysis of the data set provided by the participants focused in relation to space and identities to support the research question—in what ways do members of the LGBTQ Deaf

Leather Community experience marginalization along various axes of their identities and how do they cultivate community and resiliency via participation in the general leather community?

Themes from Prompts

Past Experiences

Each participant in the Past Experiences prompt responded in various answers, which is illustrated in the following categories within the overarching theme: (1) Deaf Gay Leather Figures, (2)

Influences and Impact, (3) Coming Out, and (4) Fetishes. The focus on identities in relation to space is integral in discussing experience. Each participant hinted at the importance of a Deaf

Queer space. There are two examples that I would like to highlight. The first highlighted example the participant stated:

For as long as I remember, I’ve had a certain fondness for shoes

because they could be the ultimate accessory to differ yourself from

others. through the style, the colour, the laces and design, you could

be apart of the pack to speak and it just incorporated into the fact

that it is my love for feet fetish, dicks and well shoes just seemed to

come naturally to this puppy.

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This participant while discussing about his fondness for his shoe fetish indicated the importance of being “apart of a pack” and a prime example of Deaf Leather Queer space. The participant from explained from his video that most of the Deaf Leather Queer spaces he has been able to reside in gay leather bars, sex clubs, social media, and personal relationships.

The second highlighted example the participant stated:

This artwork was done by Guy Wonder, a proud 3rd generation deaf

gay leather man … also dear friend of mine who helped me with my

coming out process in all three areas, deaf, gay, and leather.

This participant’s quote was very complex when discussing space however it is in line with how this participant’s identities where fostered through the means of this space and serves as a reminder of his journey of identity. All achieved through art. The Deaf Leather Queer space lives within this artwork and through guidance and mentorship the participant was able to solidify their coming out process in multiple areas. The participant has these art works displayed in his home to serve as a reminder of that process.

Identities

Each participant in the Identities prompt responded in various answers, which is illustrated in the following categories within the overarching theme (1) Self Discovery, (2) Identity Development,

(3) Progression, (4) Titles (Pup name, titles held, or roles). This section specifically addresses the importance of identity and the analysis of the data will show a relationship with the importance of space.

An example of how identity in relation to space created the cultivation and preservation of that space. The participant stated:

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This began my transition back into leather lifestyle. Friends gave

me their pieces of leather clothing which symbolized a leather

brotherhood. The ultimate introduction to SM & kinky world was

when I won my title as International Mr. Deaf Leather in Dallas,

TX. Shortly afterwards, I moved to San Francisco, a SM & kinky

mecca. Golden Gate Bridge symbolizes San Francisco and also my

life there for almost 15 years.

This statement further correlates space and identity because of the Deaf Leather community. This participant utilized various spaces to illustrate how winning the 1st International Mr. Deaf Leather contest would create more community because of that involvement in varies geographical locations. By earning their title this was the “ultimate introduction” to the S&M and kink community expresses the importance of identity and space.

Challenges

Each participant in the Challenges prompt responded in various answers, which is illustrated in the following categories within the overarching theme (1) Communication, (2) Two-Worlds, (3)

Hearing-centerism, and (4) Oral Education. The analysis of this data set in relation to space and identity further supported the importance of identity development through space by involvement of the Deaf Leather community, however this theme would need additional research in order to better understand all of these complex nuances.

An illustration of this how challenges affect space and identity was expressed by a participant. The participant stated:

Bottom three paintings of a little girl being oppressed represent my

own identity and challenges as a deaf person. I was raised in an

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oralist tradition by my hearing parents but they had the foresight to

encourage me to meet my older deaf cousin…

This challenge posed by the participant is common to the Deaf experience. The participant correlated oppression with education with later became a strength. The participant stressed the importance of meeting their older Deaf cousin as a means to gain more language skills. These challenges and be transposed onto the Leather community itself however more research would be required to fully understand how the Deaf challenges translates in to other spaces because of how expansive the challenges reach into all intersections of a person.

Empowerment

Each participant in the Empowerment prompt responded in various answers, which is illustrated in the following categories within the overarching theme were (1) Support, (2) Role Model, (3)

Leather Gifting, (4) Paradise, and (5) Acceptance. This theme can have many influences that facilitate the feeling of empowerment because of those influences. This section highlights role models and tradition as illustrated by a participant. The participant stated:

Those are the very first pieces of items I either bought or was given

to. They represent my growth, my burgeoning fetishes and what is

to come. Watersports, houndstooth, pup play all are particular

favourites of mine and they are the sum of my parts as a deaf

Leatherman. I will expand into other fetishes when the time comes

but for now I’m particularly enjoying the colour yellow the most for

reasons.

This participant express their empowerment though the hanky code tradition and earning leathers.

Their identity and kinky/leather activity is expressed in a color hanky which there were proud to

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earn. This can only speak to the resiliency because of space and identity. These types of traditions are crucial in preserving a rich intersectional community.

Themes from Confessional Prompts

Each participant responded to Question 1 with various answers, which is illustrated in the following categories within the overarching theme Improvement of Life: (1) Intersectionality, (2)

Journey, (3) Mentorship, (4) Learning, and (5) Inquisitiveness. How has being a LGBTQ Deaf

Leather person improved your life? An important question that hints upon the resiliency of the participants and their experiences. By having an understanding of how their life may have been improved by their intersectionalities we can better understand the resiliency and efforts of their truths. This can be illustrated with an excerpt of data from a participant explaining about their experience. The participant stated:

My life is like a puzzle which has deaf, gay, and leather components.

When I’m able to incorporate these separate components into me, I

become a stronger person. It built my self-confidence and

empowered me because of challenges I faced while growing up.

Note that this participant describes their life and intersectionalities metaphorically as a puzzle.

Each one of these intersection have sets of challenging experiences, however despite the challenges, or because of them, it fostered development of this participants life. They have been able to face additional challenges that have been translated from these intersections of the participant.

Each participant responded to Question 2 with various answers, which is illustrated in the following categories within the overarching theme of Difficulties: (1) Communication, (2)

Barriers, (3) Anxiety, (4) social isolation, and (5) Advocacy. How has being a LGBTQ Deaf

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Leather Person been difficult? When discussing a challenge there can be many area in which can be affect that all seemingly stem from one challenge. The overall challenge that was made apparent in the data set was communication. Communication through a hearing-centric world can be difficult to navigate as illustrated by an excerpt by a participant. The participant stated:

A prime example is communication, I rely on my phone to text, to

use notepad to write. The majority of the population does not know

American Sign Language (ASL) and that's ok but it can be

extraordinarily difficult in some circumstances.

In this account the participant simply stated that the majority of the population does not know ASL which highlights the language barrier between those who do not sign and those who do. This can even include those who are deaf but do not sign. By not being able to engage people through language versus code can create challenges. Additional research would be required in order to better understand more specific challenges.

Each participant responded to Question 3 with various answers, which is illustrated in the following categories within the overarching theme of Coming Out as LGBTQ: (1) Process, (2)

Progression, (3) being outed, (4) Protective Factors, (5) experimenting, and (6) Fitting in. How did you come out as LGBTQ? As participant responded to this question many themes appeared that were expected as an insider researcher. This can be illustrated by the excerpt by the participant.

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The participant stated:

…NTID where I ‘found’ myself. A friend from NYC took me to a gay

bar and gave me encouragement. The word got spilled all over

campus that I was gay. Everyone knew already as I was outed. I

had no choice but it helped me find out who were my true friends

and who were superficial – not worth keeping as friends. Same

principle applies to me during my adult life seeking a positive

support system.

The participant highlighted his coming out experience as being forced to come out as a gay through his school. The participant had a strengths perspective in understanding that through that difficult time of being forced out. They were able to delineate between superficial and true friend and mentioned the importance of seeking a positive support system that they carried that concept into their adult life. This experience setup the infrastructure for the participant to be able to seek out these safe support systems within the spatial and identity intersections.

Each participant responded to Question 4 with various answers, which is illustrated in the following categories within the overarching theme of Coming Out as Leather: (1) Leather, (2)

New, (3) Fetish, (4) Exposure, (5) Journey, (6) Diversity, and (7) Roles. How did you come out as a leather person? Although this might appear repetitive to come out as a leather person has its own unique experiences that parallel the coming out experience for LGBTQ community. This realization can be slow or sudden but it is for sure a community that is not well understood because of the sexual high tones. This was illustrated by an excerpt by the participant.

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The participant stated:

One night we had the idea to go out to a gay bar which was named

CP (Centertown pub) but sadly it is closed down now. The point as

it is, it is where my journey begun on a fetish night. I had no prior

knowledge of it and was shocked at the diversity of people once I

entered. I was transfixed by a pup, unknown to me that was the term

at the time. Curiously, I went to talk to his handler, whom

encouraged me to talk to people, to do research. Since from that day

to today, I'm a pup with some boy tendencies

This participant was able to highlight how on a whim they stumbled upon pup play in a gay leather bar. It appears from the data that this happening altered their life to include and expand their identities. Furthermore it provided an outlet for something that was inside himself already, although more research would be required to fully understand the development of these roles within the leather community. The importance of having spaces to inquire, discuss, and participate are crucial for any community to thrive. In this excerpt we can see how coming out as a leather person can be a sudden feature however vary for everyone.

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Discussion The Deaf Leather community holds many values that is built on trust and respect, which is passed on through its members over the generations. The birth of the community began in 1991 and has since dwindled, but more importantly this community has not been appropriately researched because the nature of fetish is considered taboo. The information gathered for this literature review is not nearly enough in order to capture the beauty or essence of this community, however it is a start. The information will aid the social work profession by eliciting a new perspective of what is taboo and questioning social norms in the interventions that we provide.

More importantly this will hopefully this will provide insight to my colleagues about a rich culture through the life stories of the participants.

In the prominent three main themes were: LGBTQ space, development, and barriers in communication. These three main themes revalidated the fact that there are communication barriers in the Leather community for Deaf Leather folks, however the use and creation of Deaf space through the means of sign language, interpreters, and other technologies help foster inclusivity within a niche group. According to the data all of the participants started their leather journey at a leather bar or event. This speaks to the importance of having an LGBT space that allows for a unique community to flourish, such as the, Leather community. The participants link their involvement into the Leather community as a part of their development and take pride in coming out again. There are Deaf spaces, Leather spaces, and LGBTQ spaces which for the Deaf

Leather community the intersectionality of all of these spaces are difficult to find and maintain, however these identities have provided such personal growth for participants.

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Limitations

This Videovoice project did had 5 limitations. The first limitation is that the sample size was too small and would require further research participants in order to gain a better insight of this community. The community is sparse and spread across the United States and other countries.

This distances would require proper funding to be able to reach at least across the US. The second limitation was and is stigma. There was a participant who withdraw from the study for fear of ridicule and persecution. This community has been the heart of much hate and stigma due to the nature and ideals around sex positivity. Furthermore, since this community is rather small, I, as a researcher, am also a part of the Leather community which can have its assets and setbacks. On one hand it has given me an opportunity to be able to conduct research in a very guarded marginalized community however, most of the participants in the research study I have developed various relationships. This can potentially pose a subjective issue. The third limitation is my status as a Sir in the community which holds a different connation and weight for some of the participants which may alter the results of the participants. We may not know by how much this would affect the participants and further tools will be created to ensure ethical research with in a community.

The fourth limitation was late submission by one participant. The participant was able to get all of the prompts completed but was too late for researcher to be able to properly analyze and insert dataset into the current study. The study will be continued and the data will be included in when furthering this research. The final limitation was no submission from one participant. Participant was unable to complete the video prompts. Researcher will maintain contact with participant to try to obtain any data that participant may have completed. Participant stated that they were graduating and that with school this project was too time consuming to take on at this time but would be willing to turn in everything during summer.

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Other questions have sprouted from this project such as: Has creating Deaf spaces within the leather community brought more of an understanding of Deafness to the leather community?

Has Audism (discrimination against deaf people) affected those who identify as Deaf within hearing-centric leather spaces? The hope for this video voice research study is to offer the perspective of Deaf persons who identify as “leather” by sharing their stories and how leather has altered their lives. Future research will be required in order to answer some of these further questions.

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References

Andrews, V. (2012). The Leatherboy Handbook. (S. G. Cooper, Ed.) Adynaton Publishing.

Audism Unveiled (2008). [Motion Picture].

Catalani, V. C. (2012, January 13). Videovoice: community assessment in post-Katrina New Orleans. Health Prompt Practice, 18-28. doi:10.1177/1524839910369070

Clayton Valli, C. L. (2011). Linguistics of American Sign Language. Washington DC: Gallaudet University Press.

Deaf Leather Fraternity. (2016, October 13). Deaf Leather Fraternity. Retrieved from Deaf Leather Fratenity: http://www.deafleatherfraternity.com/dlf-mission.html

Devon, P. M. (2016, 12 03). Screw the Roses, Send Me the Thorns - The Romance and Sexual Sorcery of Sadomasochism. Mystic Rose Books. Retrieved from Squidge: https://www.squidge.org/novad/Primer/Definitions.html

Gallaudet University. (2016, November 17). Gallaudet University Library Deaf Collections and Archives: Collection of International Congress on the Education of the Deaf. Retrieved from Gallaudet University: http://www.gallaudet.edu/library-deaf-collections-and- archives/collections/manuscript-collection/mss-079.html

Garey, D., & Hott, L. (Directors). (2007). Through Deaf Eyes [Motion Picture].

Heart, M. Y. (2011). The Historical Trauma Response Among Natives and Its Relationship with Substance Abuse: A Lakota Illustration. Journal of Psychoactive Drugs, 7-13.

Human Rights Campaign. (2016, December 03). Glossary of Terms. Retrieved from Human Rights Campaign: http://www.hrc.org/resources/glossary-of-terms

International Deaf Leather. (2016, September 11). Mission Statement. Retrieved from International Deaf Leather: http://www.internationaldeafleather.org/

Joseph G. Kosciw, N. A. (2015). Reflecting Resiliency: Openness About Sexual Orientation and/or Gender Identity and Its Relationship to Well-Being and Educational Outcomes for LGBT Students. American Journal of Community Psychology, 167-178.

Ladd, P. (2003). Understanding Deaf Culture in Search of Deafhood. Great Britain: Cromwell Press Ltd.

Lane, H. (1999). The Mask of Benevolence: Disabling the Deaf Community. New York: DawnSignPress.

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Leather Archives & Museum. (2016, September 11). About the LA&M. Retrieved from http://www.leatherarchives.org/: http://www.leatherarchives.org/

McIntosh, P. (1988). White Privilege: Unpacking the Invisible Knapsack. Wellesley, MA, US. Retrieved from https://www.deanza.edu/faculty/lewisjulie/White%20Priviledge%20Unpacking%20the% 20Invisible%20Knapsack.pdf

National Association of the Deaf. (2015, October 18). NAD Elated with ICED Rejection of 1880 Milan Congress Resolutions. Retrieved from National Association of the Deaf: https://nad.org/news/2010/7/nad-elated-iced-rejection-1880-milan-congress-resolutions

National Association of the Deaf. (2017). Lesbian. Gay, Bisxual , and Transgender Section. Retrieved from National Association of the Deaf: https://www.nad.org/members/sections/lgbt-section/

Singleton J., T. M. (2000, July 01). Deaf Parents and Their Hearing Children. Deaf Studies and Deaf Education, 221-236. doi:https://doi.org/10.1093/deafed/5.3.221

The VideoVoice Collective. (2016, November 10). VideoVoice Methods. Retrieved from The VideoVoice Collective: https://videovoice.wordpress.com/videovoice-method/

Wang, C. M. (1997). Photovoice: Concept, methodology, and use for participartory needs assessment. Health Education & Behavior, 24, 368-387.

Zimmermann, K. A. (2017, March 1). Hurricane Katrina: Facts, Damage & Aftermath. Retrieved from Life Science: http://www.livescience.com/22522-hurricane-katrina- facts.html

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Appendix A

When Deaf, Queer, and Leather Spaces Intersect. (Devon, 2016)

Leather Community Terms and Definitions

1. Age play - A type of role play to gratify a fetish surrounding age; typically daddy/child or mommy/child fantasies [see also: Infantilism] 2. Algolagnia - The act of transforming pain into sexual pleasure. A synonym for sadomasochism SM. [see Sadism, sadist; Sadomasochism; Masochism, masochist] 3. Alternative sexuality - A sexual orientation that differs from a preference for vaginal intercourse (with minor variations) within a monogamous heterosexual relationship. 4. Alternative lifestyle - Having a sexuality that differs significantly from the "norm' (see Alternative sexuality) may make an alternative lifestyle necessary or desirable. A sexual orientation less common than the norm may stigmatize the individual pushing the person to seek a more accepting subculture. An example is homosexuality and the formation of the gay community. 5. Analplay - Any sexual or fetish practice concerning the anus and/or rectum, chiefly includes: anal sex, rimming, enema play, and anal fisting (handballing.) 6. Anal training - Preparation of the anus for anal play. 7. Anilingus - Anal-oral sex. Dental dam or plastic wrap is helpful for preventing exchange of harmful organisms. 8. Animal play - Role playing wherein one or both partners assumes the role of an animal, chiefly: puppy, dog, and pony. 9. Asphyxiation play - Restricting air (and/or blood) flow by choking to enhance the sensation of orgasm. Very dangerous play, not recommended. 10. BDSM - Once upon a time this was all called Sadomasochism (SM, S/M or S&M) and the players were all deemed very bad, sick, perverted people. We were just people though, as horny as everyone is, with a little kink to make us special. But some of us didn't want to be called sick, bad perverts and these people invented names like Dominance and Submission (D&S, DS or D/s), Love Bondage (Love Bondage) and Bondage and Discipline (B&D) to make themselves and the pleasure police think that what they did was different from what those sad, twisted, nasty old sadomasochists did, no no! Then we all got online with our personal computers (well, a lot of us did) and began doing what people do best when they're not having sex: argue. For months arguments about labels for our kinks clogged up the computer networks. Finally, the term BDSM was born. This made many kinky people happy because it incorporated Bondage and Discipline (BD), Dominance and Submission (DS) and Sadomasochism (SM). We told the Love Bondage set that we loved them very much. To prove it, we tied them all up and dumped them in a deserted warehouse in East L.A. where we kept them bound in a circle whining Barry Manilow tunes from behind their gags. Did the arguments stop? Fat chance. Most of us, though, have found other things to argue about between sexual encounters. 11. Black lightning - A common nickname for a black fiber glass or resin rod that is used as a cane. Denser than rattan, it can inflict deeper damage and the feel is described as 'cutting.' [see Cane] 12. Black snake - A type of single-lash whip that is flexible all the way to the knob. 13. Bloodsport - SM practices that result in drawing blood. Can include whipping or caning that breaks the skin, branding. cutting, and piercing. 14. Body fluid monogamy, body fluid bonding - A practice of sharing body fluids only between two partners in order to observe safer-sex recommendations. Commonly, the partners have been tested negative for HIV, sometimes also for Hepatitis B and C. The partners may or may not play with others outside their relationship, but only by observing strict safer-sex rules. [see Safer Sex] 15. Bondage - Any practice involving restraints placed on the body to restrict free Dom of movement. 16. Bondage and discipline, B&D - A classic term referring to several sexual practices including: bondage, slave training, corporal punishment, and dominant/submissive role play. 17. Bondage belt - A belt, usually leather with metal rings attached, to assist in performing bondage. Bondage frame - Any stationary device used to assist in performing bondage.

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18. Bondage harness - A configuration of straps, usually leather or nylon designed to: 1) ornament the body, and 2) aid in bondage and suspension bondage. 19. Bottom - An SM practitioner who submits to bondage, training, role play, corporal punishment, etc., but who is not necessarily emotionally committed to his/her dominant partner (top). 20. Bottoming from the top - Originally a derogatory term for a top who allows his bottom to run the scene, 'bottoming from the top" has become a valid style of play. Most tops experience some scenes where they prefer to take at least some direction from their bottoms. Some even prefer this style of play and may call themselves submissive sadists. [see also, Topping from the bottom] 21. Bottom-space or sub-space - A type of erotically altered consciousness (EAC) identified with feelings of falling into a state of submission. Generally, bottom- or sub-space may be characterized by, diminished ego awareness, less active cognitive behavior, surrendering of will, and/or inability to verbalize. Frequently these functions are assumed by the dominant partner who becomes the submissive's center of focus. 22. Brat - A bottom who enjoys struggling against control or challenging the top. Brattiness has a wide spectrum from the playful 'uppity bottom' to the smart-ass masochist (which see). Some brats are 'testing' their dominant, others have a desire to be 'conquered and tamed,' while some simply do not wish to be controlled. [see Smart-ass masochist] 23. Brain fade - A state of confusion and/or inability to reason experienced by the submissive. This effect usually results from psychological domination, the mind-fuck, or a deepening submissive state. [see Bottom-space, Sub-space] 24. Breast bondage - Tying the female breasts with cord, string, rope. rubber bands, scarves, etc. as a part of SM or erotic play. May include nipple bondage or clamping. 25. Breath control - Control of breathing by the dominant through use of a gas mask or similar apparatus, by choking, or by covering the mouth and nose. 26. Body modification - The general term for practices that reshape or ornament the body for ritual, erotic, decorative, or fetish purposes. The practices commonly include tattooing, piercing, branding, cutting, and corsetry. 27. Boundaries - Usually refers to limits (which see) negotiated prior to SM play. 28. Branding - Burning the skirt usually with heated metal, to produce scarification. Branding can be a part of a scene, ritual, or body modification. The design often consists of several unconnected lines and curves, each requiring a separate strike with heated metal, bent to form its part of the design. The reason for the unconnected lines is to assure that elements of the design do not scar into a shapeless mass; human skin heals differently than the hides of livestock. 29. Buggywhip - A single thong whip with a rigid core and a flexible cracker at the end. 30. Cage, bondage cage - Yup, a cage is a cage. These are big enough to hold the whole submissive. 31. Cane - Traditional canes are flexible rattan or bamboo optionally having a leather wrapped handle. Modern canes may be plastic or fiber glass. 32. Caning - The art of using a cane on a bottom. 33. Cat or cat o' nine tails - The term originally referred to a whip used by British navy. Now, cat usually to refers to all multi-thonged whips. 34. Catharsis - Purgation of emotions and or stress through an SM scene may or may not be intentional. 35. CHDW or Chudwa - Acronym for a Clueless, Horny (or Het), Dominant Wannabe (pronounced chudwa). Term of derision used on alt.sex.bondage Internet newsgroup. 36. Checking-in - Asking the submissive how they are doing, feeling, etc. during a scene. Specific questions get more useful answers. An affirmative response to 'Are you ok?' may merely indicate that death is not impending, but there still may be problems, particularly with a macho sub. 'Would you enjoy heavier (or lighter) sensations?" is a better question. In SM play 'is this good for you?' Is asked during a scene rather than the typical 'was ft good for you?' afterwards. Checking-in should not replace a dominant's own observation and focus, it is another part of the safety net. 37. Cinching - 1) Wearing of a cincher, a garment similar to. but less encompassing than a corset. 2) A bondage technique, for example, to tighten coils of rope holding the wrists together by wrapping the coils between the wrists by one or more 'cinch loops' of rope. 38. Clamp, clamping - Nipple clamps, clothespins, and binder clips are used to pinch or squeeze a small bit of flesh. The target areas for clamping are nipples, cocks, vulvas. and other erotically sensitive areas such as the sides of the torso and inner thighs. Weights can be added to Increase the rigor. 39. Clip - [see Clamp, Clamping] 40. Clean - A code word used to describe a condition of being disease free.

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41. Cock and ball torture or CBT - Tortures are inflicted on these body parts using clothespins, clamps, cock cages, weight, and various kinds of bindings. 42. Code word(s) - Word(s) used in personal ads to disguise sexual proclivities that may be unacceptable to mainstream society, e.g.: English culture, French culture, Greek, clean, discipline, strict, leather, etc. 43. Collar, collared - 1) A symbol of surrender worn by a submissive. A collar Is given in a relationship as a profound symbol of a commitment and bond. A 'collared" submissive is considered to be owned (which see) or partnered with a dominant player. 2) A piece of bondage equipment worn around the throat. 44. Conditional compliance - the SM one-nighter, a limited exchange of power negotiated by a Dom and sub for a single scene or brief period of play, such as overnight, one day, or one weekend. 45. Conditioning - The term used in psychology for the deliberate process of creating a psychological link between a desired response and an unrelated stimulus. Much of what people in the SM community refer to as training or slave training uses classic conditioning techniques. Psych 101 would have a huge enrollment if university professors realized that training a sub to orgasm on command is a lot more interesting than training pigeons to play ping-pong. 46. Condom - A latex or nitrile sheath used on a penis or toy as a barrier to prevent the transmission of disease or pregnancy. Natural lambskin condoms are also available, but don't function effectively to prevent the spread of viral illness. [always practice safe sex.] 47. Consensual - Behavior or activities agreed to by all parties involved. True consent Is informed consent and requires a reasonably accurate knowledge of possible risks. 48. Contrapolar stimulation 'Hurts so good' - A type of physical stimulation that incorporates feeling of both pleasure and pain. 49. Corporal - Activities that involve the striking of one individual by another are called corporal from the term corporal punishment. Typically corporal activities include spanking, flogging, paddling, and caning. 50. Counting - The ritual counting of strokes received. The sub may be required to thank the dominant with each count. Example: 'One, thank you Sir. Two, thank you Sir. etc.' A typically diabolic practice is to start the count over again each time a mistake Is made. Some masochists never seem to get the count correct. even with their shoes off. 51. Covenant of dominance and submission - A deeply committed symbiotic relationship between a dominant and a submissive. 52. Crossdressing - Dressing in clothes of the opposite gender. 53. Crucifixion - Bondage incorporating a stationary cross. The submissive's arms and legs are tied, not nailed. Care must be taken to ensure that the torso is properly supported, otherwise, strangulation may occur. 54. Cuff, cuffing - 1) Placing handcuffs. manacles, or similar restraints on the wrists and/or ankles. 2) Also refers to the restraints in the noun form. 55. Cutting - 1) Slicing the skin as a part of body modification, ritual, or scene. Most frequently, designs are transferred to the skin as they would be for the creation of a tattoo. Then either scalpels, razor blades, art knives, or other cutting tool incise the skin at a depth of 1/ 16" to 3/ 16.' Cuttings can include color by means of tattoo inks or cigar (not cigarette) ash rubbed Into the fresh wounds. Care should always be taken to insure sterile conditions. 2) The breaking of skin by use of a corporal instrument. Single lash whips, canes, crops and others can cut if used improperly. 3) The deep stingy feel of some toys. 56. Dental dam - A latex barrier used for cunnilingus or anilingus to prevent disease transmission. Plastic food wrap Is an inexpensive, but satisfactory, substitute. 57. Derivative pleasure, immediate/delayed - Corporal strokes that are painful at impact, but pleasurable following Initial execution. An immediately derived pleasure stroke feels good right after the impact. Delayed derivative pleasure is an accumulation of painful strokes that explodes into sexual heat some time later. 58. Discipline - The "D' in B&D that can mean; 1) punishment 2) structured training of a submissive. 59. Do-me queen/king - A bottom that takes passive delight from the physical activities of scening without a desire to give submission or pleasure in return. 60. Dominance, dominance & submission, D/S D&S - The consensual empowerment of one partner by the other for erotic enhancement. Dominance and submission are the psychological and emotional underpinnings of SM. [see Power exchange] 61. Dominant, Dom, Domme, Domina, Dominatrix - The person who Is given control In a consensual exchange of power. Domme, Domina. and Dominatrix refers to women. Dominant , or Dom can refer to either gender.

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62. Dressing for Pleasure, DFP - 1) An annual, international fetish community event featuring a weekend of socializing, workshops, boutiques, a fashion show and a ball. This convention of the strange and wonderful is sponsored by a SM boutique in Upper Montclair, NJ by the same name. The proprietress of the DFP is the world renowned dominant, Marie Constance. 63. Edge play - Erotic role play near or at the edge of a submissive's or dominant's limits. The term also refers to activities that carry a higher than usual element of risk. 64. Electro-torture - The use of electrical stimulation to create a desired physical sensation. 65. Emotional buttons, emotional triggers - Associations with words, behaviors, or activities that provoke a strong emotional reaction. Dominants will do well to become familiar with the unique triggers of Ws submissive. It is important to know, as much as possible, which buttons evoke positive and negative responses. 66. Endorphins, endorphin high - Endorphins are substances created by the body to help endure pain or stress. Entirely natural but theoretically similar in feel to opiates. The body's release of endorphins may create a feeling of well-being, even intoxication, which is called an endorphin high. People differ dramatically in their abfflt3r to release endorphins. The possibility of addiction to endorphins has been conjectured. 67. Enema - The instrument used for, or the act of injecting fluid into the anus to flush the lower intestines. Some people Include enemas in SM scenes for humiliation. for preparation for other activities (such as fisting {handball) or anal sex), and/or simply because they may enjoy the sensation. 68. English - A code word for spanking or corporal punishment sometimes used in ads. We will have achieved social acceptance when ads in mainstream papers can say, -Romantic sadist seeks masochist lover," instead of nonsense like, 'devotee of English culture seeks receptive partner.' 69. Erotic power - Erotic power is like potential energy, becoming significant only when it is exchanged or used to empower a dominant by the transfer of control. 70. Erotic pain - Stimuli that are painful under normal circumstances, but are pleasurable or arousing in a sexual context. 71. Erotic restraint - Restricting movement for erotic play. Also, refers to the devices used for said purpose. 72. Erotic surrender - The sexually motivated gift of control of one's self (within negotiated limits) to one's partner. A more accurately descriptive phrase for submission. 73. Erotically altered consciousness, EAC - Any one of several altered states of consciousness achieved by erotic stimulation. [see: Bottom-space, Sub-space; Endorphin high, Flying, Top-space] 74. Erotocomatose lucidity - Term coined by Aleister Crowley to describe the state of mind resulting from sexual practices used by his followers of Sexual Magik. 75. Fang-chung shu (arts of the inner chamber) - The collective term for Taoist (Chinese) sexual techniques practiced to achieve unity with the Tao and/or immortality. They are said to have induced altered states of consciousness. Ho-ch'i (unification of breaths) Is a technique of fang-chung shu. The goals and. techniques of the fang-chung shu are similar to some employed in SM. 76. Fetish - A sexual fixation on an activity or object. 77. Fetish community - The name given to that group of people having an alternate sexual or gender orientation, but excluding the (vanilla) gay and lesbian communities. 78. Fire & ice - The use of hot and cold for sexual stimulation. especially hot wax dripped from a candle and ice applied to the skin. 79. Fisting - Insertion of the entire hand into the vagina (vaginal fisting or the anus (anal fisting or handball). 80. Flagellation - The act of whipping a human being. 81. Flogger, flogging - An unbraided multi-thonged whip is a flogger. To whip using a flogger or other corporal instruments. 82. Flying - A transcendent state of consciousness sometimes achieved during an SM scene. This rapturous state has been so often described in a similar manner by independent sources that we have no doubt of the validity of the experience. Feelings described by the submissive seem similar to that of out of body experiences and often include a psychic link to the dom. Most commonly, this link is felt as either a tether to the dominant or as a feeling of being surrounded and protected by the Dom's presence or consciousness. Elation and spaciness experienced after flying may be felt for hours, even days after the session has ended. 83. French - A common code word for kissing involving the tongue, cunnilingus, and fellatio. 84. Foot fetish. foot worship - A sexual obsession directed toward the feet and/or shoes.

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85. Forced oral, forced ass - Sexual role play where the Dom pretends to force an activity that the sub pretends they are under duress to perform. It involves a shared suspension of reality. (A Dom only 'forces' the sub to perform activities he or she has requested.) 86. Gag. gaggage - devices that are inserted in or cover the mouth to muffle sound. 87. Gear - Toys, props. clothes and what-have-you used for scene purposes. 88. Gender community - People with cross-gender fantasies or cross-gender Identification. Cross-dressers, transvestites, and transsexuals make up the gender community. 89. Gender orientation - Gender orientation Is an Issue apart from sexual orientation. It is self-identification and feelings of maleness or femaleness, rather than issues of sexual attraction. A person with an alternate gender orientation may or may not have an alternate sexual orientation. For example; a transvestite or a transsexual may be either heterosexual or gay. 90. Gender play - To dress up or take the role of the opposite sex during a scene. [see Sissiflcation 91. German - A code word for Sadomasochistic desires. 92. Golden shower - Urination on or in another person. Piss play. 93. Gorean - The term comes from a series of books written by John Norman about an imaginary planet called Gor. The slave culture described in these novels has acquired a cult following and Gorean elements are used in some SM fantasy role play. 94. Greek - The code word for anal sexual activities. 95. Handcuff - These metal shackles are used to bind wrists by law enforcement personal legally. and by sadomasochists, covertly. Handcuffs are considered weapons and illegal to own in most areas of the US, but are easy to buy and commonly used. 96. Head games - 1) Domination where the focus is primarily mental, such as humiliation, rather than physical, such as bondage or whipping. 2) Non-consensual psychological manipulation to make a person respond in a particular way for one's own purposes. 97. Heavy - 1) Intense SM play or whipping. 2) A term describing an SM toy such as a flogger or cane that is capable of delivering intense sensations. 98. Hedonic engineering - A phrase coined by Timothy ('turn on, tune in, drop out') Leary and Robert Anton Wilson to describe techniques of sexual reimprinting to overcome negative sexual imprinting by societal and/or parental influences. Some people use Leary's and Wilson's techniques in their scenes. 99. Hood - A covering for the head. Hoods used in SM are made of various materials, especially; leather, spandex, and rubber. Some hoods are constructed as ornamentation, others are used as a part of bondage to control or restrict sight, sound, speech (by incorporating a gag), and/or breathing. 100. Humiliation - Playful embarrassment or humbling a person by teasing them about their sexual desires can be part of erotic control. Humiliation in SM can paradoxically build a person's self-esteem rather than tearing it down by reinforcing their sexuality. Real attacks on a person's self-worth or sexuality, or manipulations designed to break their spirit are abuse not within the appropriate practice of SM. 101. Infantilism - Role play involving infant-like behavior such as diaper wearing, nursing, etc. 102. In-role - Assuming the persona of a sexual archetype or fantasy character. 103. Isolation - 1) A fear of interrelating with others. People are often; a) afraid to 'come out' about their attraction to SM out of fear of societal repercussions, or b) they may think that no one shares their attraction to a particular SM (or other sexual) practice. In both cases, this can lead to feelings of inadequacy, self-doubt, depression, and/or loneliness. 2) A technique of sensory deprivation, bondage, and trickery to make a submissive feel as though he or she is being left alone. 104. Japanese bondage - [see Oriental bondage, rope dress] 105. Kajira - A term taken from John Norman's Gore series to refer to a Gorean female pleasure slave. 106. Katherine wheel - A piece of dungeon equipment that looks like a large, vertically mounted wheel to which a submissive is bound, allowing him/her to be turned or spun. Warning: not for use with the sub who is inclined toward motion sickness. 107. Knifeplay - Play that includes the use of a knife (does not necessarily imply cutting). Knives are more often used as props for psychological effect, to scrap wax from a body after a fire and ice scene, to remove clothing, and endless other devious purposes. 108. Latex - Latex and rubber are used to make clothing, sheets and other fetish Items. 109. Leather, Leather sex, Leather Lifestyle - We dress conspicuously in leather, bind each other with straps of it, and whack each other with leather toys. This might be why leather has become synonymous with SM. 110. Leather butt - 1) A term that describes a person who has been beaten so often that only intense whipping has any effect. 2) The condition of the buttocks after heavy paddling. The skin compresses and becomes

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stiff or -leathery' to the touch. The compression effect is most pronounced with paddles. so leather butt can be avoided by using a mixture of implements. 111. Lifestyler - A person who lives a lifestyle that supports rather than conflicts with his SM fantasy archetype. Some lifestylers object to the characterization of their SM identities as fantasy role play, feeling that it Is integral to their personalities rather than a sexual game. It is easy, and often attractive, to confuse reality and fantasy. [see Alternate sexuality; Alternate lifestyle; In-role] 112. Limit - The boundaries of SM activities set by both dominant and submissive during negotiation defining what each is willing and unwilling to do within a scene. Limits must be respected and never intentionally breached by either partner. Limits apply to roles, levels of dominance and submission, and duration of time, as well as physical activities such as whipping, paddling. etc. 113. Live-in slave - A lifestyle submissive in a committed relationship who lives within the context of a slave/master (or mistress) fantasy. 114. Living In Leather (LiL) - A leather-SM-fetish convention held annually in the fall. This huge pansexual SM gathering includes seminars, workshops, events and parties. It is held in a different location every year. For details contact your local NIA chapter or look for advertisements in the major scene magazines. 115. Macho sub - A submissive with a reluctance to show distress, use a safe word, or who feels a need to stoically endure what is not pleasurable. The macho sub may be motivated by a desire to prove his/her mettle, show devotion, or reflect his/her internal fantasy. The macho sub must make sure the Dom is aware of his/her inclinations during negotiation. The Dom of a macho submissive should rely more on a checking- in technique and less on spontaneous feedback. The macho sub's saving grace is a strong desire to obey. Ordering him/her to communicate clearly about stress. as it occurs can override some of his/her reluctance to 'be a wimp.' 116. Masochism, masochist - The erotic enjoyment of pain, humiliation, and/or of being dominated. One who enjoys pain, etc. Sometimes the terms are used to describe one who enjoys heavier pain. 117. Master - A male that takes the dominant role in SM role play. The title may be bestowed upon the male dominant in appreciation of his skill. It may be a term of endearment or a loving tribute to a Dom by a submissive in a relationship. Equally often, the term is self-aggrandizement by a male with dominant fantasies, not infrequently with 'true' or 'real ' tacked in front. 118. Mental bondage - Ropeless bondage by command. A submissive instructed by his/her dominant to remain in position will feel bound to obey. 119. Mind - The predominant human sex organ. 120. Mistress - A female dominant. [see Dominant, Dom, Domme, Domina. Dominatrix 121. My kink is okay, yours is not - A self-limiting and community-destructive attitude amongst intolerant SM practitioners. It is always best, and polite, to reserve judgment about someone's sexuality and interests. Every kink, no matter how mild or far-out, will offend some and delight others. 122. Mummification - A bondage technique of completely or almost completely wrapping a submissive in restrictive material such as; plastic wrap, spandex, elastic or gauze bandages, etc. 123. Negotiation - The process of determining the practices and boundaries of sexual and SM activities between a top and a bottom. It may apply to the whole relationship or just a specific scene. Negotiating Is an ongoing process that Is repeated as the players' needs change. 124. '9 1/2 Weeks' - A book about an erotic but abusive SM relationship and a movie made from the book. There is some debate whether the story is based on reality or is pure fiction, but the kind of events depicted can and do happen to real people. 125. Nipple clamps, nipple cups - [see Clamp, Clamping] 126. Nipple play/torture - Stimulation of the nipples for corporal or erotic purposes. Often includes: sucking, pinching, clamping, fire and ice, or piercing. 127. Nonconsensual - SM play that is not sanctioned by either player. 128. Nostril strap - A device, usually of bent wire, with a string attached for hooking into the nostrils for humiliation and torment. Commonly used in Japanese SM. 129. Novice - A person with an interest in SM. but lacking in experience. 130. 'O' fantasy - The Story of 'O' by Pauline Reage telling of a young women's descent into submission and her slave training remains one of the classics of SM. Elements from this fictional piece find their way into many a fantasy. 'O' is also used as a code word for SM. 131. Oriental bondage, rope dress - Any of a number of styles of rope bondage stemming from styles used in the Far East. basically, the bondages are highly decorative, uniform, and symmetrical. 132. Over the knee, OTK - A classic spanking position. Also a code word for same.

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133. Ownership, absolute ownership - 1) Within master/slave role play ownership means having control of the submissive. 2) Loosely used in the SM community to mean an ongoing dominant/submissive relationship. 3) Absolute ownership is a lost-in-fantasy relationship based on sadomasomythology and fictional lore. 134. Paddle, paddling - A rigid flat-surfaced implement usually of leather or wood used for spanking a fanny. Paddling Is the act of using a paddle. A paddle Is also the implement that a wise-ass masochist often finds herself up the creek without. 135. Pain slut - A masochist who derives pleasure from physical pain. 136. Pansexual - Nongender specific sexual orientation. A group that encompasses all sexual and gender orientations is said to be pansexual. 137. Paradise Electro Stimulation, PES - A device that electrically stimulates-muscle contraction. made by a company of the same name. The base control unit regulates attachments for vaginal, rectal, penal, and clitoral stimulation. 138. Pervert - One who deviates from the sexual norm. Yeah, we're perverts, and proud of it, tool 139. Piercing - Piercing the skin with a needle in an SM scene. as ritual. or as body modification. Most frequently, piercings are accompanied by the installation of jewelry. An exception to this is play piercing. In play piercing, the needle is inserted into or through, the skin as a part of a scene. but the wound(s) are often allowed to heal without jewelry being introduced. In play piercings, many parts of the skin may be pierced at the same time. Sometimes. the needles are left in the skin throughout the scene. tied together by string, thread. or rope, then removed at the close of the scene. Piercings that are intended to be permanent usually are placed in sites common among people of the Near East for ornamental and erotic value. These sites are, typically; nostril and septum of the nose, ears (in the lobes, tragus, and helix), lips, nipples, along the shaft and head of the penis, the scrotum. inner and outer labia, and the hood of the clitoris. Some newer fashions of piercings include the webs between the fingers, the eyebrows, and the bridge of the nose. Erotic piercings are said to enhance sensation to the body parts that are pierced. Raelyn Gallina. body modification expert (she performs piercings, cuttings, and brandings) and jeweler from Oakland, CA, invented a piercing called the "Triangle", which penetrates the clitoral hood on both sides, and underneath the clitoris. Thus, the ring installed contacts the clitoris in a place totally beneath the skin. People seeking piercings are warned not to use piercing 'guns' sewing needles, or safety pins. It is best to seek professional assistance which is available in most parts of the United States. Canada, and Europe. Very often tattoo shops will be associated with professional piercers. These people have the equipment to provide sterile piercings and the knowledge to recommend proper after care. 140. Pillory - Handed down from the reign of the Puritans, a pillory is usually wooden-framed, free-standing stocks that imprisons the head and wrists for immobilizing a person. For use with the humiliation of your choice. 141. Pizzle - The dried and stretched penis of a bull, or other large animal formed into a whip. These are actually deadly toys. 142. Plastic wrap - Regular, old plastic food wrap can be used for encasing the body for bondage. Unlike food, it will not keep your submissive fresh. [see Mummification] 143. Play - Participating in an SM scene or SM scene activity. 144. Playroom, Play space - Any area you designate in which to perform an SM scene. Hotel rooms, secluded woods, and delivery vans qualify as well as a permanently furnished basement or dungeon. Also referred to as dungeon space. 145. Play punishment - The use of punishment as an excuse for an erotic encounter. She burnt the toast that morning, forgot to say, 'Sir,' or some other trivial misdeed and, alas, must be corrected. Somehow, both end up getting what they crave. As a game, this beats the heck out of strip monopoly. Punishment is an erotic game that should never be used to address serious problems. 146. Ponygirl, Ponyboy - A classic SM fantasy immortalized in the drawings of John Willie and used in the Sleeping Beauty Trilogy by Ann Rice. Typical pony garb includes a horsehair tail attached to a buttplug, a bit gag and/or bridle headharness, and reins. Often very high heels, a corset, and feather plumes in the hair are added. The arms are typically bound behind the back. Pony activities range from being displayed and directed by rein to being ridden or pulling a cart. 147. Pony training - The fanciful transformation of a girl (or boy) into 'pony' to be ridden, to pull a carriage, or to perform as a well-trained horse in obedience and deportment. 148. Position training - The training of a submissive to assume a given position upon command or under certain circumstances.

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149. Post-scene plunge - Feelings of let-down, depression, fear, disgust. remorse, etc. after participating in SM play. Can be experienced by either dominant or submissive. Jay Wiseman author of SM101, uses the term - Top Drop to describe these feelings on the part of the dominant. 150. Power exchange - The empowerment of the dominant by the submissive's surrender to his/her control. Power exchange is consensual and should be well negotiated. The depth of the power yielded by the submissive is equal to level of responsibility assumed by the dominant. 151. Power exchange levels - A system for linking emotional involvement and depth of feeling with degree of power exchange. The Five Levels are: one - Conditional compliance, two - Restricted ongoing acquiescence, three - Provisional submission, four - the Covenant of dominance and submission, and five - Absolute ownership. The first four levels are based in reality. - 152. Provisional submission - An ongoing relationship negotiated between a Dom and a sub characterized by power exchange and emotional involvement, but lacking serious commitment. [see Power exchange levels] 153. Psychosexual - Emotionality, attitudes, orientations. or mind sets associated with erotic behavior or sexual fantasy life. 154. Punitive pain - Pain that by intention is designed to hurt for nonerotic purposes, usually for punishment. This is abusive and often motivated by a misunderstanding of appropriate control mechanisms. 155. Pushing limits - 1) A careful process of gradual expansion of limits. 2) Intense play that comes close to the unbearable. [see Edge play] 156. PVC - poly-vinyl-chloride - 1) A type of plastic used for fetish clothing. 2) The PVC pipes made for plumbing that can be constructed into bondage devices. 157. Quirt - A corporal toy that looks something like a crop with a flexible, whip-like cracker at the end. [Hurts like hell.] 158. Restricted Ongoing Acquiescence - An agreement, negotiated by a Dom and sub, to play casually for an extended period of time without serious emotional involvement. [see Power exchange levels] 159. Rimming - Common term for anilingus (anal-oral sex). 160. Roisay - An imaginary place from The Story of 0, by Pauline Reage. where young women were brought to be trained as slaves. Also used as a code word for SM. 161. Role play - 1) Elaboration of one's sexual inclinations by creating a fantasy framework for them. 2) People with compatible sexual fantasies taking on complimentary persona to interact with each other. 162. Rope dress - [see Oriental bondage, rope dress] 163. Rubber - [see Latex] 164. SAM - (see Smart Ass Masochist] 165. Sadism, Sadist - Deriving sexual pleasure from the giving of pain, humiliation, and/or domination. The honorable sadist only gives pain or humiliation to those desiring it, respects limits, is caring and careful. 166. Sadomasochism, SM - Advanced sexual practices incorporating the consensual use of pain, humiliation, and power exchange for erotic enjoyment. SM includes dominance and submission, bondage and discipline, love bondage, and erotic spanking. The term is frequently misused to indicate heavier or more extreme practices. 167. Sadomasomythology -the misconceptions of society in regard to what sadomasochism actually entails. Also, an ill-informed idea about a particular practice within SM. 168. Safe, sane, and consensual - Characterizes the acceptable play within the SM community; players adhere to safety precautions within their activities. do not participate in practices that will injure their partners (mentally or physically), and obtain consent by negotiating scenes and scene related activities before carrying them out. 169. Safe sex, Safer sex - Practicing sex wherein no body fluids are exchanged: includes the use of condoms on insertion toys as well as penises, dental dams, or plastic wrap for cunnilingus, cleanliness with regard to corporal toys, abstention from penetration, etc. 170. Safe word, Safe signal - A word, a phrase, or an action (like dropping a ball by a gagged submissive) used by the submissive as a signal to stop the scene or reduce the intensity. 171. St. Andrew's cross - An upright cross in the shape of the letter 'X' to which people are bound for flogging or torture. 172. Scat - Feces, also, play with feces. 173. Scene - 1) The SM or fetish community: or things associated with it. 2) An occurrence or Session of SM play. 174. Scene friendly - Familiarity with, and acceptance of the SM scene and SM players, usually refers to a professional's attitude (-therapist, -lawyer. etc.)

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175. Scene gear - The SM (and often vanilla) toys we play with. [see Gear] 176. Sensory deprivation - Restricting or diluting a submissive's ability to use one or more of his/her senses of touch, hearing, sight, taste, or smell as a part of an SM scene. 177. Sensory relocation - Transferring the feeling of a stimuli to a different body location than it is received. Sensual play - SM play that focuses on stimulating the senses without the use of pain. 178. Service - Acts, chores, or labor. sexual or otherwise, performed by a sub for the benefit of a dom. 179. Session - A scene. [see Scene] 180. Serpent's Tongue - A type of slapper made of a thick strap of leather, two or three inches wide, with a deep "V' cut into most of the length of the piece. Commonly, the handle win have a double thickness with a ring stitched at the end. This is a very nasty toy. 181. Sexual Imprinting, reimprinting - There is a school of thought stating that sexual responses result from imprinting based on past associations, experiences, background, and environment, often dating back to early childhood. Altering sexual behavior by changing responses and creating new associations is a technique called reimprinting. 182. Sexual magic, sensual magic - Positive descriptive terms for sadomasochism. 183. Sexual magick - Neo-pagan practices and rites related to the writings of Aleister Crowley involving sexuality in altering states of consciousness. 184. Silent alarm - A safety precaution used by players who are new to one another. For example; a submissive, playing with a dominant for the first time, might arrange for a friend to be near a telephone at a pre- arranged time. If the submissive does not call at that time, the friend will be alerted that something has gone wrong and will take steps to see that the submissive is safe. 185. Sissification. feminization - A practice desired by a male sub of 'forced' cross-dressing and/or gender reassignment. 186. Slapper - A flexile semi-rigid strap used like a paddle. 187. Slave - 1) In the scene community sometimes used loosely as another word for submissive. 2) A submissive involved in a committed relationship incorporating a shared slave/master fantasy. 188. Slave contract - A written agreement elaborating the terms, goals, and limits of an SM relationship. 189. Slave training - The processes of instructing a submissive in a dominant's preferences, and, conditioning the submissive's behavior. 190. Sling - A cross between a swing and a hammock in which a bottom may be comfortably suspended. 191. SM positive - An sympathetic or accepting attitude toward sadomasochism and/or SM play and players. [see Scene friendly] 192. SM virgin - An person with little or no experience in SM practices. 193. Smart Ass Masochist, SAM - A bottom, who rather than submitting, challenges or annoys to entice a Dom to punish him/her. [see Brat] 194. Spandex - A very stretchable synthetic cloth used for fetish clothing and bondage gear. 195. Spanking - Striking a submissive, usually with an open hand, on his/her fanny. Some use this term to include paddling, as well. 196. Spanking bench - A piece of stationary equipment with attachment points to designed to secure a submissive in preparation for a spanking. Properly bound or positioned on a spanking bench, the submissive's ass is in an accessible, convenient angle for a spanking or whipping. 197. Spanking skirt - A skirt or dress with cut-outs over each fanny cheek, designed to allow bare-skinned spanking. The spanking skirt is a classic piece of scene-wear that enhances humiliation/exhibitionism aside from its practical application. 198. Spreader bar - A strong bar, usually wooden, bamboo, or metal, with rings or holes on each end, used as a bondage tool to keep a submissive's arms or legs apart. 199. Sting - A sharp biting feel to the surface of the skin. 200. Stocks - A device (usually wooden) with holes designed to imprison a submissive's wrists and head, or wrists and ankles. [see Pillory] 201. Stoplight safe words - A commonly used system of safe words wherein red means stop the scene immediately and release the sub, yellow warns the dominant that the current practice is pushing the submissive's endurance, and green lets the dominant know that what is happening Is awfully nice and should be continued. (add to this beige for "I'm bored".) 202. Straight - 1) Code word for heterosexual. 2) Adjective for someone or something that is not SM oriented. In this sense, a synonym for vanilla.

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203. Strap - 1) As a noun, this is either a bondage restraint (usually leather with a buckle) or an instrument of corporal punishment (also, usually leather sans the buckle). 2) As a verb, it is the act of binding or beating a submissive with a strap. 204. Submissive, Sub - One who surrenders control of his/her body and behavior (within pre-defined limitations) to another for erotic play. 205. Sub-space - [see: Bottom-space] 206. Submissive uniform - A common mode of dress worn by female submissives emphasizing their sexuality. usually very short shirts, revealing tops, high heels, and stockings supported by a garter belt or bustier. (Can also be used with crossdressing males.) 207. Suspension - A bondage technique wherein the submissive's weight, totally or partially, is borne by the restraints used in the bondage. Great care must be exercised In this practice; usually. bondage harnesses and suspension cuffs are used in suspension. 208. Suspension cuffs - Wrist and/or ankle restraints designed specifically for safe suspension. [see Cuff, Cuffing: Suspension) 209. Switch - 1) A person who enjoys taking either side in SM role or physical play: i.e. top or bottom, Dom or sub. 2) A slender flexible branch from a tree or bush used for corporal punishment. 210. Tampon training - Rectal insertion of tampons by male submissives to empathize with the female menstrual cycle. 211. Tantric Yoga, Vajrayana Buddhism - Indian means for achieving a transcendent spiritual state that incorporates sexual and meditative techniques. There are many paths to enlightenment and erotic exploration is one. 212. Tawes, taws - Thick rigid leather with a lengthwise slit (or silts) in ft used in a paddle-like fashion. 213. TENS unit - The Transcutaneous Electrical Nerve Stimulation unit is used by chiropractors to cause involuntary muscle contraction. Sadomasochists use it for fun rather than therapy. 214. Thud - A blow that is felt at a deeper level than sting. Thud is usually easier to tolerate, but may actually be more damaging as it can cause deeper bruising. 215. Tit torture - Erotic play involving the breasts. 216. Tolleyboy - A locking chastity belt made in England of rubber-lined stainless steel. A similar device made in Chicago by Bob Jones is often referred to by the same name. 217. Top - One who takes the active role in physical scene, but not necessarily emotional/mental control. 218. Top's disease - A state of self-delusion wherein the top believes his own fantasy of dominant superiority. This dementia is characterized by the fallacy that his feces lacks the usual malodorous quality. 219. Topping from the bottom - Maintaining the fiction that the top is in charge, where the real control and direction of a scene rests with the bottom. [see also, Bottoming from the top] 220. Top-space - A state of erotically altered consciousness (EAC) achieved during a scene by the dominant or top. It is characterized by feelings of intense focus, clarity of thought, a sense of extreme power or high energy, and/or exhilaration. Feelings of distance and objectivity, as if one where commanding from a mountain top, may paradoxically accompany feelings of connection to the submissive, as if there were a psychic link. A dispassionate perspective may combine with erotic ardor. Top space may be followed by either a continued sense of well-being or by feelings of fatigue, depression, or lethargy. [see Post-scene plunge] 221. Torture - Actions that would be painful outside of their erotic context used to enhance sexual pleasure for a bottom. 222. Total conversion or the "ouchless ouch" - Whips strokes or corporal stimuli delivered during an erotic scene that begins light and rise gradually. The level of sexual arousal is always kept at a high enough level so that the blows are never experienced subjectively as pain. 223. Toy whore - One who adores collecting SM toys. Toy whores have been known to trade away their own children for a finely made cat o'nine. It has been suggested that a Toy Whores Anonymous support group be established for people who ruin their lives trying to support their toy habit. The idea has been shelved because the toy whores see no problem with this. 224. Training - Any of many disciplines wherein the Dom and sub act together to modify the sub's behavior, condition, and/or attitude. Includes, but Is not restricted to; pony training, anal training, position g. voice command response, and so on. 225. TS or Transexual - A person who is born in a physical gender that does not match his or her personal psychology. These people are commonly going through 'gender reassignment' by means of counseling,

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hormone treatments, and surgery to correct their situation. A TS is called a 'pre-op' before surgical modification and a 'post-op' afterwards. 226. TV or Transvestite - A man or woman dressing In the clothing of the opposite gender. 227. True Master/True submissive - A term of self-description usually used by incompetent newcomers or lost-in-fantasy others to entice a people to play with them. The 'True Submissive' (or more typically 'True slave') is one who buys into the nonsense that the 'True Master' is selling. 'True sadomasochism' is also used to allude to a non-existent, 'genuine' standard of SM excellence. Fooey. [see CHDW, or Chudwa; Wannabe]. 228. Vampire glove - Vampire gloves are most often thin leather driving gloves that have sharp, metal tines or tacks lining the palms. The tines are typically snap, or rhinestone settings that are poked through the leather from the inside and glued in place, though some very mean gloves utilize thumb or carpet tacks. Fur mitts can be embellished with tines in the same manner, yielding textures from very nice to yowee! 229. Vanilla - Describes things. activities and people who are not part of the SM scene, for example; 'We had vanilla sex last night.' meaning, 'We had sex without including any SM scene elements.' The term is no longer derogatory except as used by immature, cliquish. snobby, poopieheads who don't think the way we do. 230. Verbal humiliation/abuse - The use of sexual epithets and similar verbalizations to excite or humble one's partner. Verbal humiliation is good when It Is used to support the value of the submissive. It becomes abuse when it is used to tear down the self-esteem of the sub. The line between the two is not always clear and may vary within one person's psyche depending upon mood. Use with caution and sensitivity. 231. Virgin rapture - Period of time (often years long) wherein newcomers are so overwhelmed by SM that they believe the world revolves around it and can never imagine returning to any other form of sexuality. When the infatuation ends feelings of disappointment and loss are common. It may be reassuring to know that this is a normal process as SM is integrated into a person's sexuality. 232. Vinyl - A material used for fetish fashions. [see PVC] 233. Violet wand - A static electricity generator, frequently with multiple glass attachments including: globes, thin tubes, fork-shaped tubes, etc., used to send virtually harmless, violet-colored static 'lightning' to a submissive's skin. 234. Visualization - The use of storytelling and verbal fantasy sharing to achieve a mood or desired mind set prior to, or during a scene. 235. Wannabe - A poseur pretending to be a skilled dominant without the requisite knowledge. The wannabe confuses masturbatory fantasy with real life experience, often with injurious results. [see CHDW, or Chudwa] 236. Wartenburg pinwheel - A neural response tester consisting of a metal handle with a free-spinning, metal pinwheel attached to one end. The 'pins' are very sharp. Wartenburg pinwheels are used to test neural responses of spinal chord injury patients and to make submissives jump over the moon. 237. Water sports - Sexual play involving urine or enemas. [see Golden Showers and Enema] 238. Weights - Lead fishing weights or other weights hung from clamps that are attached to the body to increase torment. [see Clamps, Clamping] 239. Whip - A whip is an object used to beat on a submissive. Many people in the scene use the term whip to include canes, crops, paddles, slappers, etc., as well as single- and multiple-lash whips. 240. Whipping - 1) The act of beating a submissive or bottom. 2) Finishing a rope-end to prevent fraying by wrapping it with thread or string. 241. White Lightning - A common nickname for a white fiber glass or resin rod often with a leather or rubber handle that is used as a cane. Being much more dense than rattan, it can inflict deeper damage and the feel is described as 'cutting." [see Cane] 242. Worship - 1) To lavish attentions upon a part of the body, usually feet, pussy or cock. 2) A role playing attitude toward a dominant, typically of a male sub toward his goddess/mistress. 243. Wrapping - Allowing the tips of a whip or cane to strike parts of the body other than the intended target. For example, aiming for the fanny and hitting it, but the tips of the whip wrap around the fanny and strike the hip. Bruising on the hips is often a sign of a careless or incompetent top who is frequently unaware of the damage that is occurring. 244. Wrist cuffs - Restraints designed to fit the wrists. 245. X-frame - A stationary bondage frame in the shape of an 'X, usually mounted in a horizontal position. [see St. Andrew's cross]

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Appendix B

LGBTQ Identities, Terms, and Definitions

(Human Rights Campaign, 2016)

1. Androgynous: Identifying and/or presenting as neither distinguishably masculine nor feminine. 2. Asexual: The lack of a sexual attraction or desire for other people. 3. Bisexual: A person emotionally, romantically or sexually attracted to more than one sex, gender or gender identity though not necessarily simultaneously, in the same way or to the same degree. 4. Cisgender: A term used to describe a person whose gender identity aligns with those typically associated with the sex assigned to them at birth. 5. Gay: A person who is emotionally, romantically or sexually attracted to members of the same gender. 6. Gender-expansive: Conveys a wider, more flexible range of gender identity and/or expression than typically associated with the binary gender system. 7. Gender expression: External appearance of one's gender identity, usually expressed through behavior, clothing, haircut or voice, and which may or may not conform to socially defined behaviors and characteristics typically associated with being either masculine or feminine. 8. Gender-fluid: According to the Oxford English Dictionary, a person who does not identify with a single fixed gender; of or relating to a person having or expressing a fluid or unfixed gender identity. 9. Gender identity: One’s innermost concept of self as male, female, a blend of both or neither – how individuals perceive themselves and what they call themselves. One's gender identity can be the same or different from their sex assigned at birth. 10. Gender non-conforming: A broad term referring to people who do not behave in a way that conforms to the traditional expectations of their gender, or whose gender expression does not fit neatly into a category. 11. Genderqueer: Genderqueer people typically reject notions of static categories of gender and embrace a fluidity of gender identity and often, though not always, sexual orientation. People who identify as "genderqueer" may see themselves as being both male and female, neither male nor female or as falling completely outside these categories. 12. Lesbian: A woman who is emotionally, romantically or sexually attracted to other women. 13. LGBTQ: An acronym for “lesbian, gay, bisexual, transgender and queer.” 14. Queer: A term people often use to express fluid identities and orientations. Often used interchangeably with "LGBTQ." 15. Questioning: A term used to describe people who are in the process of exploring their sexual orientation or gender identity. 16. Transgender: An umbrella term for people whose gender identity and/or expression is different from cultural expectations based on the sex they were assigned at birth. Being transgender does not imply any specific sexual orientation. Therefore, transgender people may identify as straight, gay, lesbian, bisexual, etc.

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Appendix C

Videovoice Prompt

You will participate in a face-to-face, semi-structured interview conducted in American Sign Language which will last approximately 1.5 hours. You will be asked a standard set of questions and you will be encouraged to tell your story with as little interruption as possible.

If you take part in the Videovoice portion of this project, you will be asked to take video footage of your perspectives and lived experiences over the next two week. Each video should not exceed 5 minutes, however all videos will be accepted.

You will be asked to take between 8-13 videos of different themes:

1. Past experiences 2. Identifies 3. Challenges 4. Empowerment

You will have a general timeline of 7-14 days to record all of your videos. This should take about approximately 1-2 hours to record your videos.

We will schedule an individual dialogue session to talk about your video footage and the stories that you want to share about them. This will last around 90-120 minutes.

We will also ask for you to sign a photo release form. With your permission, we will video record our individual dialogue meeting so that the results are more accurate and better represent your statements.

Prompt Sheet: Highlighted questions are confessional style questions. 1. How has being a LGBTQ Deaf Leather person improved your life? 2. How has being a LGBTQ Deaf Leather person been difficult? 3. How did you come out as LGBTQ? 4. How did you come out as a leather person?

Review Type: Expedited IRB Registration: IRB00001788 Funding: “Pending” Assurance Number: FWA00001335

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