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Subject: {ASSM} Erotic Stories and Images: Three Taboos (essay with stories)
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Taboos

There are three Taboos that I think I would like to see explored in
erotic fantasies; but they aren't taboo without reason, which would
make it very hard for writers, directors and producers of erotica to
deal with them. The three taboos are: (1) the eroticism of racial
humiliation, in which blacks are humiliated by whites (there is
already a lot of eroticism in which whites are humiliated by blacks,
so that is not a niche to be filled); (2) the eroticism of straight
males being seduced or coerced into same-sex action (actually there is
plenty of this, much of it over-the-top. The problem is that all-too-
often either the models who pose as "straight" are too effeminate to
be believable, or at the end of the scene the "straight" guy is
"converted" to gay sexuality, rather than experiencing ongoing
remorse. As a result this kind of erotica misses the opportunity to
take advantage of its greatest erotic potential); and (3) the
eroticism of intergenerational sex (another theme that is overdone in
many ways, but not done enough in which the younger male has agency
or, conversely, is thoroughly humiliated). We still have a culture in
which we assume that anyone under the age of 18 is completely innocent
and unaware of the consequences of their sexual behavior. Once they
cross the golden age of 18 they are suddenly mature and cannot claim
that they have been manipulated into sexual acts. This division
between pre-18 and post-18 seems to be too simplistic of a notion of
human sexual development.

While two the three erotic fantasies above are fairly common (older
man/younger male and bi or gay man seducing straight man into sex) and
the third is only partially done (white men brutally topped by black
males) the combination of all three is rarely done. It would be a
powerful combination for erotic imagery: a younger heterosexual
African American male ruthlessly sexually dominated by an older white
man. This is something we rarely, if ever, see in gay erotica.
Additionally, these are not fantasies that are easily accessible, even
in role-playing, in real life. The intergenerational barriers, for
example, are difficult to surmount - even if we are talking about
younger males within the age of consent - because it is difficult to
establish social contact outside of one's age cohort. The barriers
preventing role-playing racial abuse, especially white males abusing
African American males, are formidable due to white guilt (which is
not unreasonable) and black suspicions (also reasonable). Finally, gay
or bi-sexual males approaching straight males in real time is
something that is clearly fraught with dangers and, when practiced
deliberately or accidently, can result in a violent hate crime. For
all intents and purposes the erotic fantasies that I mention must
remain erotic fantasies, not something a person can act upon in real
life; at least not at this stage in our history. My complaint, or
dissatisfaction, is that even the fantasies that are produced in
magazines, DVDs, and downloads or streaming will not come near the
fierce combination of these three controversial taboos.

This "essay" began as a series of posts to another website. In it, I
was trying to get to some uninhibited truths about my same-sex
attractions that, I suspect, others share. We live in an age where
there is a tremendous amount of self-censorship and social policing.
While there are good reasons to be concerned about the potential for
inadvertently sending messages that promote racism and victimization
of children, I also believe that we have reached a point where our
"protective" language stands in the way of honesty. We no longer
express many things that disturb us because it disturbs us, or
disturbs others, when we express them. We seem to think that we can
make society better if we pretend that those things that worsen
society do not exist, or if we don't mention them then they will go
away and a new "reality" will be created. Our language around taboo
erotic themes of racial domination and intergenerational sex
resembles, in some ways, the dishonesty of our language concerning
recreational drug usage during the 60s and 70s. Because we have the
legitimate concern to discourage people from using recreational drugs
we feel compelled to always talk about drug usage as if it were done
as a form of escape; sort of like a non-liquid form of alcoholism. But
the truth about drug use during those decades, and even today, is much
more complicated than that. People have used recreational drugs in
order to stimulate creative insights or to have metaphysical
experiences; some claim even to have used drugs to gain spiritual
enlightenment. One does not have to be an advocate of recreational
drug usage in order to see the harm done by pretending that the only
motive for using drugs is to become brainless, mindless and
emotionally numb. It is dishonest to frame our discussions in this
way. It leaves out too much that would be helpful to a deeper
understanding of social phenomena.

Today, people who are heavily invested in the notion of "gay pride" do
not want to explore the attraction that many gay men have for
"straight" males. They see this as being a form of "self-hatred." They
see it as being a rejection of the GLBT sub-culture and a denial of
one's "true" sexuality. Likewise, many white males don't even want to
think about racism. They seem afraid that if they admit to even a hint
of eroticism that is tinged with a bit of racism that this would
reveal some deeply hidden, unresolved "issues" that diversity training
sessions are designed to cure. And people who are alarmed by reports
on the sexual abuse of children refuse to yield any ground at all on
the topic of whether or 16 year-olds are purely "innocent" on sexual
matters. "Yes, they have sexual desires," the "protectors" will
concede, "but they are not yet old enough to know what they are
doing." The premise that "the adult is always the adult in the
situation" is a good foundation for legal clarity, but it is hardly an
accurate representation of social and psychological experience and
development. I think we over-simplify so that we can be clear about
whom to blame, which makes sense. But it becomes a bit of a problem
when our oversimplifications prevent us from exploring, in erotic
entertainment or even casual discussions, the desires, manipulations,
curiosities, and personal agency of 16 year olds when it comes to
sexual encounters with adults. We lose about of our common sense, even
the memory of our own adolescent years, because we are deathly
concerned to reassure everyone that we are not "pedophiles." Hence,
the following essays:



Whites Topping Blacks in Gay Porn

I wonder about consumers of porn who say they are uncomfortable with
scenes in which whites top blacks but have no problem with the
reverse. Blacks topping whites is the norm for erotic fantasies; it
reaches the point where it is no longer imaginative. Anyway, if the
only images that are produced in Pornland are those of big black bucks
who fuck the hell out of queeny white men how is this not also a
stereotype?

I can understand when black men object to these images on the basis of
social, historical, and political factors. I can understand, but I
cannot agree to censorship - even voluntary self-censorship - out of
alleged racial sensitivity. And yet there are many blacks who find
such forbidden erotic fantasies stimulating, precisely because they
are forbidden.

I have to laugh when people try to take the moral high ground on
matters of pornography. The genre itself is based on humiliation and
dehumanization -- if one doesn't have a problem with that it's hard to
conceive of how one can claim moral authority because they like to
have their dehumanized and humiliating images without racist
undertones. It is a highly selective form of sensitivity to
dehumanization and stereotypes.

They are also "offended" when racist erotic images touch on the issue
of poverty. The notion of a cute young man trapped in circumstances
where he has to pull his pants down, put his smooth hot young body on
display, maybe suck a little cock, maybe take a little dick up his
tight young ass is potentially a real turn-on, but it must be denied
lest it reveal "too much" about the fantasizer's psyche. The fantasy
can be even hotter if the "straight" young man is given a blow job by
his tormentor and finds that it makes him horny so that he cums in his
tormentor's mouth. The fact that he actually enjoyed the blow job
could cause the straight boy embarrassment and shame, as it raises
questions in his mind about the negotiability of his heterosexual
identity.

Now, when you combine the two factors above (younger male coerced or
seduced by older male, and heterosexual male brought to orgasm,
against his will, by a bi or homosexual male) with depiction of the
seduced or coerced male in question being black and his tormentor
being white then you open up a whole new dynamic for erotic potential
in the story. Is it inherently demeaning to blacks? Not necessarily
so. Which is more flattering, to be the much sought after, attractive,
young African American male, or to be the older white man who has to
manipulate and coerce his way into the young man's pants? Even if the
sexual activity itself includes scenes where the older man taunts the
boy, using racial slurs, I think it is quite clear which of the two
characters our sympathies are likely to be with.

The fantasy would take a more complicated turn if the older man fucked
the younger male's ass while uttering racial abuse in order to
humiliate him. This would be a double offense, both against the boy's
racial identity and his own sense of masculinity. But would it add to
the erotic potential of the story? If the hidden ingredient that gives
erotica its power is the notion of domination and submission then
unquestionably this scene would hit a powerful erotic nerve. I will
have more to say about the role of domination and submission in
erotica a little later.

As a bit of a digression, some will argue that they object to such
imagery in erotica because it will promote racism. Actually, I have a
counter-theory. My counter-theory is that many gay white men don't
like racism in their pornographic images precisely because it forces
them to confront the reality and endurance of racism in American
society. They feel guilty about this. They don't want to deal with
this issue. They want their pornography to be "politically neutral."
But what is political neutrality in interracial pornographic images?
It is the big black buck who ravishes white girls and faggoty white
men with his "big black cock." Why is this considered "neutral"?
Because many people believe that it reflects reality, much more than
reversing the images would. Many think of these stereotypical images
of black men as being "natural." But what could be more racist than to
reduce the black male image to that of a big, aggressive, dominating
fuck-stud? What could be more racist than when this is exclusively the
"acceptable" way to represent black men in erotica? What does this say
about black men? Are they even recognizable as being human in these
images?

There are plenty of slender young black men walking down the street
every day; their smooth, firm brown bodies glisten in the sun. By all
outward appearances there is nothing submissive or homosexual about
them (I say this with the understanding that being homosexual does not
necessarily mean being "submissive"). Is there a potentially erotic
narrative where a man (black or white) might grab one of these slender
young black males, rip the clothes off of his smooth brown body and
make him yield himself to the force and power of the stronger male? Is
there potentially erotic imagery where an older, white employer, who
is not physically stronger than the boy, nonetheless forces his young
mailroom employee or custodian to get down on his knees and suck the
older man's cock in order to keep his job? Disturbing image to be
sure, but is it also potentially erotic?

A final note on the relationship between pornography and the real
world: some say "I don't like images of racial humiliation and
exploitation in my pornography because there is too much of it in real
life." This is a reasonable concern. But where is the power of
pornography to arouse us if it is completely unbelievable, i.e., if it
is not, in some way, a reflection of the dynamics of power in society?
Isn't it necessary for pornography, and other fantasies, to map onto
real power inequalities in real time in order for them excite us?
Aren't inequities in real life precisely what makes them exciting when
they are hypothesized in erotica?

And so, you take an everyday occurrence in real time, as mentioned
above (a 50 year-old white employer has some degree of power and
control over his 16 to 26 year-old black employees). This is real.
This is an unequal relationship of economic power. Then the daring
pornographer twists the story. He tweaks it. He takes it one step
further. The 50 year-old white employer makes the 16-26 year-old
employee bow his head and suck the older man's shriveled white cock.
Now this becomes a symbolic representation of something that goes on
in every day "reality." It is fantasy. When I say it is "fantasy" I'm
not saying it doesn't happen in real time; but I don't know for sure
that it happens. It doesn't happen right out on the streets or both
parties would be arrested for indecent exposure. It also is not
obvious that it happens because both parties would be too ashamed to
admit it. But it becomes a metaphor for what one knows is happening in
social and economic relationships in everyday life. Every day young
black males take orders from their older white bosses and self-
consciously try to comply, because their paycheck hinges on
compliance. The pornographer's job, if it is a job, is to eroticize
the relationship; to turn unequal power in real life into a sexual
fantasy in the imagination of the viewer or the reader.


Strangely Aroused

A bi-curious black man, who feels pretty good about his race and about
himself and is primarily attracted to younger black males, confesses
that when he watches videos where a white man dominates and verbally
abuses a black man or woman it makes him physically aroused. This, he
says, is true even if he doesn't find the black and white models
attractive. Once the racial abuse comes into play his dick gets hard
and he is unable to take my eyes off of the scene. The abuse doesn't
have to be explicit. He mentions a video that appears on XTube where a
bulky white man grabs a big chunky black dude's head; stuffs his cock
into the black man's mouth and says "Suck that dick motherfucker. Suck
that German cock, boy. You like that German cock in your mouth?" Even
though he is not attracted to either of the models he returns to the
scene again and again for sexual stimulation. He would never agree to
being humiliated by a white man in this way in real life, yet as an
erotic fantasy he finds this imagery captivating.



Cultural Environments and Attraction to Straight Men

A person grows up in an African American community and is attracted to
the other young men around him. He experiences this same-sex erotic
arousal within a cultural environment that is explicitly "homophobic."
And yet all around him he notices hints of "experimentation" and
"fooling around." This is something that everyone was aware of, and
tolerates, but does not legitimize. They don't want a little bit of
sexual "experimentation" on the "down-low" to mature into an
"offensive" sexual identity that complicates the dominant masculine/
feminine gender constructs. In other words, they will not tolerate it
if one of the boys grows up to be a "flaming faggot" and proud of it.

He remembers admiring the hairy brown legs under the camouflaged
shorts of an older boy who was around 15, well into puberty. He and
the older boy sat in the woods during a game of "war," hiding from the
"enemy." He says he wanted so badly to suck the boy's brown cock,
hoping that he would acquire some of the boy's strength, maturity, and
self-confidence. He also wanted to have some of the boy's sexual
appeal to "the ladies." He says he never really thought of it as being
a "homosexual" thing - after all, they were boys playing with toy
guns, footballs and baseball bats. To him, at that time, people who
were confused about their gender identity were "sissies" who wanted to
play with baby dolls. He considered his attraction to this older boy
and to others like him as being consistent with his idea of manliness.
He just wanted more of this manliness for himself, and wanted to draw
closer to it. He felt that the best way to do this would be through
oral intimacy, by servicing the older boy's genitalia with his lips
and his tongue.

He now wonders if the homophobic cultural milieu of African American
male hyper-masculinity (remembering the smell of sweaty black boys
shooting hoops in the gym all afternoon, and then filling the locker
room with the smell of their funky dark bodies, which always gave him
a raging hard-on) has contributed to his actual preference for covert
same-sex action. He wonders if it has something to do with why he
prefers men who are "straight," and who engage in male-to-male sex
either unwillingly or only "on the downlow."

Male-to-male sexual fantasies, where both partners initially define
themselves as being gay, don't work for him. The desirable male has to
be seduced or coerced. He has engage in same-sex activity as if he
were sharing a secret. The two must sneak off into the woods or a back
ally where they will not be noticed or disturbed. The act itself has
to be covertly subversive of the dominant male heterosexual narrative
and identity; not an in-your-face head-on GLBT counter-cultural
assault on mainstream sexual norms. As a parenthetical note, some
might argue that the GLBT community is trying to make their counter-
cultural front "mainstream." He enjoys it when straight men feel
uncomfortable being hit upon, so long as they do not get loud or turn
violent. He enjoys watching their discomfort in the shower or the
men's room when he looks over at them and examines their "equipment."
For him, this is as it should be, and make them all the more
"attractive."

He fantasizes about the prospect of catching one of those funky-
smelling black boys alone in the locker room, after an intense
basketball game, pinning the boy down and making him succumb to the
feeling of his hot lips on the boy's hard cock while the boy shoots
thick ropes of white cum down his throat. He realizes that it is
possible that the homophobic cultural climate that he grew up in may
now being playing itself out in the kinds of erotic fantasies that
stimulate him.



Intergenerational Taboos

Some people complain about what they call that "creepy vibe" when
younger men, aged 16 and 17, are featured (even if fully or partially
clothed) as subjects for erotic desire by adults. They seem to believe
that these teenagers are inherently "victims" in any sexual encounter
with adults and must therefore be "protected" from "predators." While
I don't doubt that sexual predators are out there, and some of them
can be very aggressive, I think the fear of them (like the fear of
Communism during the 1950s) can be overdone, and largely for political
reasons.

I know many horny teenaged boys who could teach me a thing or two
about sexuality. I don't know where they learned their moves; I know I
didn't know nearly as much about the art of erotica when I was their
age as they do now. I think a lot of it just comes from having fewer
inhibitions and knowing what they want. No doubt there is easier
access to erotic video images these days, and this may play a factor
in the early development of, and confidence in, their sexual skills.
But I also remember that I was once a teenager. I was as horny as a
dog in heat by the time I was 13. I remember sitting on the windowsill
in the dark one night, with a throbbing hard-on that would not go down
and would not allow me to get to sleep. I pulled of my pajamas and sat
naked in the window, stroking and stroking my stubborn cock until I
could finally get some rest. I remember being extremely frustrated
about all of this, wanting to jump out of the window and catch a bus
to the city, searching for some way to relieve my sexual tensions. I
may or may not have been emotionally mature enough to understand all
of the potential consequences of uninhibited sex, (at the time I
thought that I was) but to say that I could have been "victimized" by
a middle aged man at that point in my life would be a bit of stretch.
I wanted it, and wanted it bad.

By the time I was 17 or so I allowed myself to be seduced by a "dirty
old man" in his 50s. We were on a camping trip, and he was in charge
of everything. I was hired to monitor the younger boys. I shared a
tent with him. Once I was sure the younger boys were sound asleep I
crept back to our tent, but this man would not let me get to sleep. He
kept me awake all night telling me stories that always ended up having
an erotic twist to them, and singing songs involving genitalia.
Finally he reached over, quite unexpectedly, and felt around my groin
area under my sleeping bag. Sure enough, just as he suspected, I was
sporting a killer boner, and I was slowly stroking it, trying not to
call attention to what I was doing. He then ripped my sleeping bag
open, exposing my naked young body, and climbed on top of me, grinding
his shriveled cock between my smooth legs. Once he became more
confident that I wouldn't protest he pushed my head down and
encouraged me to give him head. I reluctantly complied. He then jerked
off my youthful cock, occasionally licking and sucking it, until he
made me shoot a huge load of cum all over myself. I certainly was not
physically attracted to the man, and felt that he smelled funny; but I
also respected him and believed he was an encyclopedia of information
and worldly experience.

I think one of the reasons I went along with what he was doing was
because I had forbidden sexual desires of my own that I wanted to
explore. I couldn't talk about them to anybody. I couldn't talk about
them with my peers because they would have teased me mercilessly. I
couldn't talk about them with other adults, especially my parents,
because I was sure that they would make me feel ashamed. He, as a
worldly adult, told me that every male my age masturbates, and that I
shouldn't be embarrassed about admitting it. Before that time I
somewhat suspected this, but never really had it confirmed. Nobody
else I knew would admit to it, even though I knew of several boys who
had been "caught" in the act. What other insights into my secret world
of sexuality could this man give me?

He told me that same-sex exploration was a normal part of emotional
development. I wanted to know more about this, and how to get other
boys my age to engage in it. He hinted that he could tell me how to do
this but he never really delivered. He said that when I went off to
college I would find that the dorms were full of horny young men, just
like me, eager to engage in sexual "experimentation." I wanted to know
how I could identify them, but I wasn't interested in the "faggots."
I wanted to know how I could approach straight boys for sex without
risking public humiliation. This man seemed to have the answers, and
he strung me along. I got the sense that he would eventually reveal
everything to me but I would have to be nice to him. I would have to
allow him to have his way. And so he wound up in my sleeping bag that
night and enjoyed himself with me until dawn. I scrubbed and scrubbed
my body for hours that morning, trying to remove his scent.

In the end, did I feel cheated, manipulated, raped, and sexually
abused? No. I played dumb, but I was no innocent. I knew exactly what
was going on and I allowed it to happen. I was trying to get something
out of him and he was trying to get something out of me. It was
bargaining in a sense; it was a trade-off. He was the more experienced
bargainer, implicitly promising something that he could never deliver.
As they say, he sold me the "sizzle" and not the steak. I never held
it against him. I learned from the experience and considered it part
of the rites of passage into manhood, albeit a smelly and disgusting
one.



The Young Heterosexual Male Protests Too Quickly, and He Protests Too
Much

So, we have our three social taboos that could potentially be worked
into a fantasy: It's intergenerational - older man with a younger
male; it could have racial overtones - it could be an older white man
who controls the younger black male's body, against his will; and it
can be an affront to heterosexual dignity and sensibilities - the
younger black male would not normally enjoy this kind of erotic
action, but in this case, he is either forced or tricked to allow it
to occur.

Most people, black or white, don't go in for this kind of sexual
fantasy; at least they won't readily admit to it.  Many young black
males will swear up and down that they are offended by such fantasies.
Who knows what they are really thinking? Who knows if their dick is
saying one thing, in the hidden folds of their baggy pants, while
their mouths are claiming something else? Whatever the case,
Shakespeare says in Macbeth, "The lady doth protest too much."

Moreover, "straight," young African American males in the early 21st
century are as socialized to sniff out signs of racism and loudly
protest as they are to exhibit a hyper-macho self-image to "prove"
their heterosexuality. It think the loud objections to such fantasies,
coming from young black males (even the gay ones), may be a gut
reaction. It may be a product of how one is socialized. The immediate
reaction that goes off in the head when a young black male sees
another young black male down on his knees sucking an older white
man's dick is, "Oh, Hell no!"

But again, as I said before, he might say this even though his own
cock is rising inside of his pants, in desperate need of attention.
Afterall, why can't he simply turn away if he is offended so much? He
may be reacting out of a lifetime of social conditioning, having
always thought of himself as being a cocksman. That's what he's been
fed through mass media. That's what everything in his social
environment has re-enforced about how he should look at himself. Any
other self-image would make him less of a man; in a competitive world
he would not be "holding his own," so he instinctively cries, "Oh,
Hell no!"

But this is not an authentic reaction - when I say "authentic" I mean
a reaction that either comes after one strips away the layer upon
layer of social meaning that has accumulated and become encrusted upon
his psyche over the years. Another approach to "authenticity" would be
a "reflective" response - the response that he would give if he took
time to watch the erotic scene with an open mind, and see whether or
not it triggered involuntary impulses in certain parts of his body.
But before he even has time to think about it he cuts the possibility
off with his loud objection, "Oh, Hell no!"

He is saying "That's not me!" Whether he really means it or not is
hard to say - the "Oh, Hell no" may be a protective reflex reaction to
prevent him from even entertaining such thoughts, or it may be a
instinctive front he puts up - the game face, the social mask - to
conceal any real interest he might have in the images on the screen if
nobody else were around to witness his "curiosity." My point is that
the young man's reaction comes too quickly and too strongly to be
interpreted literally. There is much more here than meets the eye. His
reaction conceals more than it reveals.

But should one act on these desires? Should a white man act on them?
Should a black man? It could be dangerous. Acting on any of these
three taboos is highly risky. It goes without saying that it is risky
for an adult to have sex with someone who is "underage." Even if both
parties consent to the experience, the law is unyielding on this
matter. Society is unforgiving. The risk is compounded if the young
man happens to see himself as being heterosexual or bi-curious. Any
misgivings or remorse after the "experiment" could boomerang into the
need to vindicate oneself and reassert one's manhood by claiming to
have been a "victim." The normative assumption is that the young man
is "innocent" and really didn't realize what he was doing; and being
underage, he could easily go to the authorities in order to re-claim
his lost "innocence" and exact revenge on the evil "predator."

It is inherently risky for grown men to have sex with minors, and it
is also risky for gay or bi men to solicit sex with straight males,
even if these males are above the legal age limit. Breaking the key
taboos of these sexual fantasies could come at terrible cost; a cost
most people would be unwilling to risk. The risk should keep their
inner dogs at bay.

The final taboo, racial humiliation, also carries risk - moreso for a
white man who seeks to act out an erotic racial domination fantasy,
with the black man on bottom, than it is for a black man who also
wants to act out racial domination by being sexually humiliated by a
white man. Few white men these days are up for this kind of action;
maybe out of guilt, maybe out of disbelief that a black man could
really enjoy receiving the kind of abuse that whites have been taught
all their lives to politely avoid dishing out, at least in the
presence of black people.

For a white man to actually approach a black man and suggest they role
play racial sexual abuse is highly risky. If the black man is his
friend, he risks destroying the friendship for good. If the black man
is a stranger, there is no telling how he might react. At the very
least, one risks planting or confirming in the black man's mind that
white men harbor a  deep-seated sense of black inferiority. Therefore,
even if both partners are secretly thinking that they would love to
play out a racially abusive fantasy where the black man submits to the
white man, neither partner dares suggest it because of the fear of
being diminished in his own eyes and in the eyes of the other person.

Each of these three taboos has its own risks and potential penalties.
The risks and penalties are high enough to keep the taboos taboo. We
can't get an accurate reading on what people really desire, and are
willing to do, because the costs are too high to admit our desires to
ourselves, much less disclose them to others. We keep part of
ourselves in the shadows. Taboo sexual fantasies remain just that -
fantasies. After all, who wants to add to the complications and
confusion that are in his life already by creating misunderstanding as
a result of sexual fantasies?



Breaking Taboos

In reflecting on the above I am in no way suggesting that the only
attraction that a white man could have for a black man, or that a
black man could have for a black man, or that a white man could have
for a white man, or that an older man could have for a younger male,
or that a younger male could have for an older male, must be based on
verbally and psychologically abusive relationships. A healthy
relationship is always based on giving of oneself freely, and in a
disinterested manner, and also on reciprocity. If people care about
each other they do not ask, "What are you going to do for me?" but
"What can I do for you." And the attraction to other persons, and even
their fantasies, can be sweetly romantic and poetic; erotic fantasies
do not just have to act out unequal power relationships in larger
society. Having said all that, I want to reflect about on the role of
domination and submission in erotic fantasy.

I think one of the potentially strongest of erotic fantasies
(heterosexual or homosexual) is based on domination and submission. As
a kid I got a raging hard-on during an R-rated movie where it was
implied that an officer in the conquering army raped a woman in the
village they were occupying. I was horrified, of course, at the
cruelty of the rape itself, but fascinated and sexually aroused as I
watched the officer approach the frightened woman, yank open her
dress, rip off her panties, and spread her legs while the camera
pulled back so as not to reveal anything explicit. The man unzipped
himself and made humping motions on top of the partially clad woman.
We heard his grunts and groans. We heard her muffled cries. We saw his
face grow tense, and then relax with the release of his built up
sexual tensions in to shamed woman's vagina. The woman had become one
of the spoils of war.

My thirteen year old cock would not go down the whole time. That
night, and for months afterward, I had a new image in my mind to jack
off to. A part of sexual arousal was clearly about conquest and
humiliation. Slavery conjured up similar conflicting passions and
reactions. On the one hand, like most people, I abhorred the cruel
reality of the history of slavery and the injustice it inflicted on
human beings. But what teenaged boy - black or white - could not help
but to be aroused (if he had a vivid imagination) by the thought of a
white man coming into those dense slave quarters and forcing a black
slave woman's moist vagina open while he pumped his seed inside of
her, leaving her with the humiliating sign of his conquest, a
"mulatto" baby? Adding to the irony, that "mulatto" baby would be a
prized member of the slave community, because of his or her "good
hair" and "fair skin."

If the teenage boy was attracted to the male physique and masculine
sexuality, how could he avoid being aroused by the thought of being on
a plantation, close to all of that sweaty, dark male flesh, watching
as embarrassed black males of all ages were stripped naked to see if
they would be good breeders, or maybe just for the hell of it? They
were forced to expose their hard swarthy bodies and perform whatever
sex acts the young master desired, either on him or on each other. How
could a teenage boy not be aroused by this?

Part of the raw, erotic appeal of most pornography comes from a sense
of implicit or explicit aggression. Sometimes that aggression is
subtle, other times it is directly in-your-face, but it is almost
always there. As males, whether black or white, we can relate to that
aggression. In most societies males are raised to admire strength and
power. We are raised to be competitive. We like a good fight because
it fulfills our masculine competitive instincts and social
conditioning. We can see the injustice of a particular situation, like
slavery or raping women during war, yet we can still be aroused by the
erotic potential of these images in which one person, or group of
people, dominates another.

But this is where the "homosexual" comes out in ways that defy
conventional stereotypes about homosexuality. Contrary to the image of
homosexuals as being "sissy boys" and "girly men" who would rather be
girls instead of men, there is also a Classical Greek or Classical
Japanese approach to homosexual desire. One could see the homosexual
act as an act of ultimate manliness. After all, as I said before, as
men we love a good fight. Emphasis should be placed on that word
"good." But what is good about a fight in which the participants are
too unevenly matched? What is good about a fight between a
professional boxer and some punk who stumbles into the ring fresh off
of the street? What is good about competition between a professional
chess player and a novice? This is why Classical Greeks and Japanese
Samurai preferred to master teenaged boys instead of women. The
Greeks, of course, were not exclusively homosexual, but they
considered it a privilege, and a sign of their power, if they could
afford to "initiate" a teenage boy. Greeks in the military and the
aristocracy, along with Samurai warriors of Japan, thought there was
honor in it. The male represented strength; to conquer another male,
in an act of copulation, was more meaningful than copulating with a
"weak," "soft" and "squishy" woman. Women, after all, could be bad for
the spirit and addle the brain with all of their endless chatter and
their emotional mood swings.

So, real male bonding - and real manhood - from one point of view, is
expressed when a band of "brothers" go off into the woods and survive
against the wilds of nature; reaffirming each other's masculinity and
the hierarchy of the social order by making the younger males feel the
older males cocks buried deep inside of their smooth, tight asses.
Sometimes the tables are turned when an older male privately builds up
the ego of a particularly attractive younger male by sucking the
younger male's dick, bringing him to orgasm. A smile of pride and
worldly conquest spreads across the boy's ruddy face. Elsewhere in the
camp, firm manly bodies mount each other, humping viciously, grunting
and groaning, expressing pent up masculine tension and aggression. Sex
is like a sporting event, with sweat and flexed muscles; domination
and submission; conquest and being conquered.

This is what brings us to what I said earlier about subverting the
heterosexual narrative. What do young hip hoppers and urban "thugs"
signify in American society today? What do those angel -faced, muscle
toned, brown skinned Latino and African American youth of our city
streets signify? I'm sure they signify different things to different
people, but to me whatever else they signify it would have to include
the embodiment of masculinity. Afterall, the rest of society has grown
too soft. Most men have become too tamed, too "civilized" (even though
they use their technology and weapons of war do not suggest
civilization, but barbarity). Many men today have become "sensitive"
men; intimately in touch with their "inner female." We now take pride
in the fact that men have increasingly become "domesticated." With
deindustrialization, Western society is no longer a "man's world," at
least not culturally. It has become feminized.

Then along come black and Latino youth. Their swagger and their do-
rags, their sideways caps and their gold earrings, their trimmed
facial hair and their cocky smiles all conjure up images of 16th and
17th century pirates or outlaws from America's unsettled Wild West
during the 19th century. They are today's adventurers. They are
today's bold young men, with superior beauty and charm; set to conquer
the world. They defy convention and tradition. If society wears tight
clothing, they defy the standard and oversize their clothes. If
society conceals their undergarments, they make exposing their boxer
shorts a fashion statement. They are the jokers in the deck. They walk
down the street wearing bright colored clothing with candy symbols or
four-leaf clovers; turning tame and conventional symbolism on its
head, so that it signifies cynicism and worldliness through irony.
They are so masculine that they can afford to wear "kids clothing"
without looking ridiculous. They are so urban that they are not
compromised by wearing things that would look "corny" on middle-class
white men. They wear articles such bright red Santa Claus hats, tilted
to the side, during Christmas season. When wearing brightly colored
clothing with kids' imagery this does not undermine their masculine
identity, rather it underscores it. When they wear corny middle class
clothes, albeit with a stylistic twist, this does not weaken their
Latino or African American identity; rather it highlights it. They are
so masculine they can wear styles that hint at femininity, such as
earrings and braided hair, and this will only serve to emphasize their
masculinity through irony. They are the masculine icons of our
feminized culture.

But then what happens? Well, we live in a "post-industrial" society.
There are few good jobs to be had on a limited education (or even an
extensive education, if the truth be told). Our greatest boom in job
growth is in low-paying service jobs. The professional jobs that are
growing the fastest are the so-called "pink collar" jobs, which are
traditionally dominated by women, with the exception of the legal
profession which is, itself, becoming feminized. In hard economic
times in a post-industrial society, working class women are more
likely to find steady work than are working class men. Women become
the breadwinners, the reliable source of household income. Men are
economically emasculated. So our proud young black and Latino men,
exuding the charm and confidence of the urban streets, have empty
wallets. They are strapped for cash. They are willing to do almost
anything in order to have the money to buy a new pair of sneakers to
keep up with the fashions, or a new M&Ms Jacket so they can remain the
center of attention. They will compromise their masculinity in order
to salvage some of it.

This is where eroticism kicks in. There is nothing that subverts the
heterosexual narrative better than seeing one of these strong, cocky,
attractive young black or Latino youths down on his knees with his
thick luscious brown lips wrapped around some older white man's cock.
The older man grabs the back of the boy's head and forces the boy's
face into his pubes. This is where economic reality and knowledge of
unequal power relationships in contemporary society become
unavoidable. The symbolism of it is striking and arousing. A boy with
his cocky sideways cap, or neatly groomed cornrows, feels the pressure
of an older white man's hands on his head while he stuffs a thick
white cock down the boy's throat, using him for relief. Now, that's
inversion. That's conquest. It is also acknowledgement of their
unequal relationship to power.

The white man thrusts and thrusts inside of the boy's thick, moist
dark lips; he shoots a stream of cum in the surprised youth's mouth.
It symbolizes and plays out all of social realities that we try so
hard to deny. We want to believe that we live in a color- blind,
classless society. We also want to believe that we have set aside "old-
fashioned" notions of gender domination that corresponds with
masculinity. And yet, still today, younger males are being "tamed" and
"broken in" by older men. It is part of their initiation into the
ethos and hierarchy of masculinity. "Suck that dick, boy! Suck it!" I
picture a nicely-built naked brown-skinned lad crawling painfully
across the bed while the older man grabs his head from behind and
pumps his white cock deep inside the boy's rectum. "Take that big hard
dick in your ass, boy! You like that white cock in your ass? Huh?"

And what is so powerful about these images is that they tap all three
taboos that tend to give us so much anxiety, and seem so difficult to
actualize in our current social environment, even in the form of role
play: intergenerational sex; homosexual sex among heterosexual males;
and racially stigmatized sex. They reveal social and historical truths
that we (blacks and whites) go to great lengths to conceal. That's why
they continue to have such power.

-- 
Pursuant to the Berne Convention, this work is copyright with all rights
reserved by its author unless explicitly indicated.
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