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Beneath the Skins: The New Spirit and Politics of the Kinky Community by Ivo Dominguez, Jr.
Reviewed by TammyJo Eckhart
Stonewall. What does that mean to you? To most sexual activists it represents a turning point for homosexuals in American society. A turning point after which coming out of the closet quickly became a more viable option. For people who practice BDSM as more than spicy sexual games, has there been a “Stonewall?” No, but in the BDSM community that grew from the gay biker clubs, many of us have recently been thinking that political and social activism is necessary. Ivo Dominguez, Jr. is one such activist, and his book Beneath the Skins is a call to action.
16 essays discussing the personal fears, the spiritual nature, the political necessity, and the methods of activism for BDSMers. Orientation, self-identification as a kinky person, often called a “second coming out,” is the focus of the first two essays. Political and social activism can only start when a group of people identify both their concerns and their beliefs as important for themselves as individuals and as a group. Dominguez discusses the benefits of consciousness-raising groups as a means to begin this identification process. I was so impressed with these essays that I have recently started a support group for tops and dominants in my area.
The next two essays look at the problems leatherfolk encounter as they try to utilize the social and political organizations that are already part of gay activism. Many times, a leatherperson considers him/herself to be part of both subcultures, and this will be where problems begin. What “leatherphobia” is and how to respond to it has to be one of the most useful essays I have read about BDSM. Likely you’ve seen or heard of “Pride Day” or “Pride Marches” which focus on gender and sexual orientation. The participation of leatherfolk has always been controversial, and Dominguez offers only basic commentary on this issue and the advice that the journey is more beneficial (p. 45). This is an interesting essay that cannot really answer the concerns raised by all sides at a pride event.
“Art Imitates Life?” looks at the condition of BDSM erotic literature and makes the case that because it is the most easily obtainable representation of the leather community it should be treated with more seriousness by both authors and readers. As a writer myself I can say that I agree, but I am also very lucky. Quality publishers who value quality work over the quick buck are few and far between or so focused on particular roles that they reach out to only a small audience. Readers, too, play a part in this as they ask for “free porn” or “erotica” on the Internet and World-Wide Web but are unwilling to pay for quality because they are afraid of being discovered or just cheap.
Essays six and eight look at the issue of gender role models in the gay male leather world. Dominguez examines why such models occur and discusses his personal experiences in recognizing and trying to move beyond the stereotypes. Similar to Townsend’s observations of changing models and behaviors in the gay world, Dominguez’s work adds a spiritual and psychological dimension to the discussion. What is missing, however, are some examples of other models which are part of the kink community for women.
Between these two essays is “Marginalization of the Erotic,” which discusses how American society simultaneously tries to separate sex from other aspects of life while freely interweaving it into everything at the same. While I found this a very interesting essay, I do not think that a call to create “Kink Studies” (p. 68) is valid. As a historian I can tell you that BDSM, as a concept based on the ability to give informed consent and the benefit of both parties, is a very modern development, regardless of what past events and activities may look like on the surface. Just as rape is different from making love, so too is BDSM different from the Marquis de Sade.
The next four essays focus on groups and organizations that are currently part of the BDSM community or which Dominguez believes need to be started. There have been several new national and educational groups founded since this book was published in 1994. More and more local groups have been started, often for parties, but also several focus on discussion and personal growth. With the Republican takeover of Congress, I’m sure it was very scary to think politics and law would continue down a conservative path, and some may argue that they have and do. Now, after the fifth Leather Leadership Conference, it is becoming clear that more and more kinkyfolk are willing to invest time, money, energy and reputations on leather issues. These essays are still worth reading because they foresaw many problems that have arisen among and between different organizations.
The last four essays are a unit which addresses the internal conflicts many kinkyfolk have with being interested in, practicing, or identifying with BDSM. The discussion of a primal shadow that we fight and embrace seems a bit metaphysical, but overall these essays will strike a chord for many people as they see themselves or friends described. There are some suggestions on how to cope with these internal fears and desires that could be useful in support groups as well as on an individual level.
Dominguez writes clearly and with passion in each of these essays. Except for the two chapters where he looks at gay role models in BDSM, his discussion should resonate with almost anyone whose kinkiness is part of their nature and being. The number of activists and educators may always be small, just as they are a minority in almost any community or organization which human beings form. As one such person I can say that I really found this collection to be enlightening but also that I felt reassured that these little things I do are worthwhile for myself and for others.
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