I had my first “Bodies and Theology” class today. It was great. Apropos of my last post, we started class with theatre-influenced movement exercises. At one point, the professor (who is wonderful) asked us to walk like dogs. While my classmates remained upright, I dropped to the floor and scurried around like a puppy. I got to be silly–and there is exhilarating bravery in silliness. We also created some body sculptures, an exercise borrowed from the Theatre of the Oppressed. Posing together without any foreplanning, we attempted to convey the concepts of “knowledge,” “theology,” and “God” through our bodies.
“God” was the most challenging; our professor invited those who weren’t part of the sculpture to modify it. They joined our hands together until we formed a circle. As a result, the body sculpture that started as a vision of disconnected hierarchy (one person standing, others kneeling and cowering), became an image of connection and interdependence. A very different understanding of God. Rich discussion arose from the choices that we made to represent each idea, the beliefs and biases that they revealed.
In this class, we are invited to discover God as people with physical bodies. Christianity isn’t traditionally good at that, so I’m excited about this opportunity. It also feels good to have a break from the intensely cerebral space of other classes. When we shared our reasons for taking the Bodies class, I said that I wanted to work on being ‘present’ as a body and to experience things without immediately intellectualizing them. For those who follow my kink journey, that’s also a goal I have for my current exploration of submission. My Dominant said early on that she wanted to see me “feeling without thinking.” What a terrifying thought!
Thinking and feeling are my bread and butter. My strong feelings are normally mediated through intellectual, critical thought, which is useful most of the time. It can, however, lead to a sense of distance from my body when I most want to be present, as if I’m more of a brain floating along than a full being. It sometimes means that sexual experiences feel ‘hotter in hindsight,’ more intensely erotic after I’m removed from the situation than in the moment. I hope that the movement and physicality that this class requires, my continued kink exploration, and the interplay between those two different realms will encourage me to enjoy my body and connect with the Divine in a new way–as an embodied person.
This thought was already rattling around in my brain before I saw that this week’s Wicked Wednesday prompt is “Authentic,” but reading that word clarified why the thought needles me. I will illustrate through anecdotes (note: some overthinking and self-deprecation here).
I have an unusual skill, which is that I’m very good at “Simon Says” (that childhood game where you have to follow “Simon’s” orders, but only if they specify “Simon says”–I could see this going in a smutty direction some time, but not today). I once won a Simon Says competition, beating over a hundred people (I knew not to stop spinning when the next command was given).
My skills had been honed by theatre camp. My first director was a champion Simon; she would call out commands at lightning speed, sometimes tacking “Simon says” onto the end to catch us off-guard or making the wrong motion. The only way one “Simon” was able to best me was by tricking me (“Simon says do this,” he said, while my eyes were closed; I opened my eyes, of course). I wasn’t just good at Simon Says; I also fared well as a statue when we played “Museum guard.” The object of that game was to be the last statue standing while the guards walked through, trying to get you to unfreeze (usually by making you laugh).
As I look back on that time, I find it interesting that while I struggled with improv games, I was unusually good at games that required me to be focused, still, silent, and obedient, a blank slate. I didn’t even particularly like them, but I liked the simplicity they fostered and the success of winning.
Very occasionally, I wonder, “Is that my authentic self?” It unsettles me. I don’t want to feel trapped in one mode, which those games required. I don’t want to be shamed by an inability to act decisively when I need to. I’m not clay waiting to be molded; I have my own base characteristics and agency (right?). I want to be authentic, but when I overthink, I worry that my authentic self isn’t someone that I want to be.
What I believe to be true most of the time is that I actually have many authentic selves, and I don’t have to stick with just one. I can enjoy entering that flow state of obedience without worry, as long as I feel ethical (as when I devote hours playing techie, helping a friend to edit a musical piece to her exact specifications). I can greatly enjoy being a focused, vigilant presence–I carry basic first aid supplies around for a reason. Today, I gave two classmates Neosporin. One compared me to Mary Poppins. #Goals. I also like to be mischievous and silly. I drew enormous eyeballs on the common room white board this afternoon (and got others to join in drawing!) just for the amusing thought that someone will discover them later. I sing to myself when I can. Last night, it was some mixture of “Heaven on Their Minds” and “Elendil’s Oath.”
For me, the key to true authenticity is a system of ethics that I choose to live by–love, justice, compassion, and curiosity, to name a few. I am allowed to express those values in obedient, fierce, dramatic, quiet, aggressive, wise, and silly ways, without jeopardizing the core of who I want to be. I am many things, but as long as I strive to live out my values, I am authentic. For the moment, that means I get to draw all the eyeballs, sing all the songs, and follow to my heart’s content, but I will not be roped into another game of Simon Says any time soon.
You know, I can see a variety of reasons to cultivate a ‘lucid dreaming practice’. Not automatically dropping out of the air mid-flight when I realize I’m dreaming is one of them. Another reason? I would love to have a good sex dream. My sex dreams, like most dreams, usually end up mixed-up and stressful. Oftentimes, there’s some obstacle to sex, overwhelming desire thwarted by lack of privacy or another problem. I’ll keep looking for places to have sex, only to find that my partner isn’t who I thought they were (or, alternatively, scorpions come out of nowhere).
Last night’s sex dream had all kinds of obstacles. In the dream, I had some serious sexually submissive feelings toward a cis man (I almost never have such feelings toward men in real life). And this was the worst possible man–he was ‘the Reverend’ from Unbreakable Kimmy Schmidt (honestly, couldn’t it have at least been Gretchen?). Having somehow decided that kidnapping and fundamentalist cult leadership weren’t deal-breakers, I threw myself at him. He responded favorably. And then he uncapped his dick, which was like a set of Russian nesting dolls. I didn’t like the new shape he revealed. I then realized we didn’t have any condoms or dams and backed away from the encounter. Well, at least dream-Perpetua had some sense. I wish I could lucid dream my way into a positive, safe experience or let go of reality entirely. Yes, maybe I will cultivate that lucid dreaming practice. It’s on my to-do list.
So, I’ve been unpacking and organizing my new digs. Clothes, for example, are roughly organized by type in the dresser. Two of the drawers screech horribly, so I’m avoiding them at the moment. Wintery odds and ends are shoved in the corners of the closet. *Shrug* But the toys, some of which I haven’t seen in three months? I’m treating them like lost children. “My babies!,” I think as I stroke through the floggers, hoping their tails will straighten out when I hang them up. I make a mental note to soak the end of the rattan cane. Everything gets wiped down as I unpack it into the closet. I debate whether to organize items by type (i.e. vibrators together) or activity (anal accoutrements together), or perhaps by frequency of use (dilators in front, ivory soap in back, etc.). The riding crop, which I’ve never been able to use well, is duly laid out. I add a small wooden cutting board. I thought maybe I’d contribute it to the kitchen, but now I think I’ll see how it does as a paddle. The leather care items I can put out on the shelf, at least. A short bamboo rod will arrive in the mail soon.
Most items? They get thrown together. Toys? They get special care. Maybe that’s because I intentionally bought or received most of them as gifts. But some of them, like the cutting board, are just ‘pervertibles’. I value them because their meaning is the meaning that I give, the life I breathe into them as a player. They’re not just objects, but histories told and adventures waiting to happen. I’m eager to learn what new adventures the next three months will bring–maybe even the mysterious crop will reveal its insight.
Psst–If you’re looking for a great toy-focused blog, check out JoEllen Notte, a.k.a. The Redhead Bedhead.
Catch up on the entire series here. I’m exploring some concepts that I started to work through in my essay “BDSM is Not Repentance” using this experimental semi-fantasy flash erotica series. It is not intended to model realistic and healthy approaches to penance, sex work, or even BDSM, but to inspire thought about how we use BDSM and what role, if any, it can play in true repentance. This installment (a bit long for flash) is a response to the Masturbation Monday blog meme.
After a few days’ thought, he washes the handkerchief and hangs it to dry on a tiny shoestring clothesline rigged across the Monstera plant. It seems like the right thing to do. He’s filled the first notebook with writing about anything and everything he can think of. His secretary looked at him like he had grown an extra head when he asked for paper (what she doesn’t know is that he first tried to filch it from the printer, accidentally breaking it in the process, and had to hire a repair worker from his own pocket as a result).
He knows the Dominant will visit this evening. The Agency sent a confirmation message yesterday. He felt relieved–he’d half-expected that they would drop him altogether after last session’s disaster–but somehow more nervous than he was before the first session. He is, as his mother would say, ‘a wreck,’ pacing the condo, fluffing pillows and such. He’s even set out a carafe of water and two glasses. He has a feeling that last week’s behavior won’t go unaddressed.
The Dominant appears in his doorway empty-handed. No implements, but the electric blue streak in their hair today makes the back of his neck prickle. Danger? Arousal? Who knows. He lets them in without fanfare. He wills his hand not to shake as he pours the water. The Dominant makes themself at home, once again going through their papers. He sits stiffly and waits. Finally, they fold the papers and take off their glasses.
“There’s something different about you today,” they say. “You’re all pulled in. Like your wings are folded to your sides.”
He looks down at his lap. He’s never thought of himself as a bird before.
“Tell me what you’re holding in.”
He looks up at the command in their tone. He senses that he has to answer. “I was disrespectful last week,” he says after a moment, in a small, brittle voice. He can’t say anymore, can’t bear to look at that furrow in their brow, so he focuses on the handkerchief, still hanging.
“Yes, you were,” the Dominant says after a beat. “I see that it’s affecting you.”
To his horror, tears spring to his eyes. Before anger can claw its way up through his shame, the Dominant speaks very quietly. “Good.” Good? Unable to trust his voice, he fights to sit up straighter, wills the tears to dry under the breeze of the air conditioner as he stares a hole through the cloth.
“I see that this is hard for you.” He can’t speak. “Here’s what I want to happen,” they say. “Look at me for a second.” He does. They point at the floor between their legs. “I want you to take this cushion and sit here, facing away from me.”
He doesn’t think to disobey. The floor creaks as he fits himself into the small space between sofa and coffee table, drawing his knees up. He feels the warmth of the Dominant’s legs on either side of him, the hard boots bracketing him. They’re a bit scuffed-looking up close.
A soft voice floats down from above. “Lean back a little.” As he does, he feels their hands strong on his shoulders, holding him in place. He swallows, again finding the handkerchief in his vision.
“You cleaned that for me, didn’t you,” the Dominant says, pressing on his shoulders gently. “Thank you. That pleases me.”
He nods. He feels surrounded, enfolded, so close to the ground. He tilts his head back, feels their shirt brush against his hair.
“I want to stroke your hair.”
“Mmyes,” he replies, feeling mellower in spite of the tears starting to track down his face. They cup the back of his head and massage, occasionally catching enough hair to tug on his scalp, just a little. One finger finds its way to his cheekbone, collecting a tear on its way.
“Good,” he hears again as his eyes fall closed. He stays there, resting in that pocket of warmth, for the remainder of the session.
Content warning: discussion and description of consent violation
Greetings, Beloved. I’ll be posting more sporadically than usual over the next couple of days because I’m getting ready to travel and start a new divinity school semester, but I just want to say this: men’s consent matters just as much as anyone else’s. Asking for consent is not optional, no matter how strong, tough, or manly you perceive someone to be. That goes for sexual encounters and other kinds of touch and intense interaction. Men’s consent gets violated in multiple ways each day, and people have a tendency to make light of it.
This is what made me think of this topic: a viral video has been circulating around my Facebook feed recently, a (straight) wedding reception video that looks like it belongs in a BDSM dungeon. In the video, the groom, blindfolded, kneels in front of someone that he thinks is the bride to pull the garter off with his teeth (viewers realize that it’s actually another man, a co-conspirator with the bride). The groom, still blindfolded, proceeds to grind sensually against the other man. When he pulls the blindfold off, he realizes the deception.
Now, in fantasy, that’s kinda hot. In reality, I’m troubled. Here’s what I see happening: the bride engineered a situation in which the groom had sensual and sexual contact with another man without his knowledge…which was then played for laughs; I don’t even know how the other guy felt. There’s a homophobic element to that–I’ve noticed that conservative Christians sometimes like to go “Teehee It’s two men! That makes this funny!” Even if the three participants were somehow all in on the game (if it’s some fantasy they’ve had for a while, perhaps), the viewers don’t know that. As far as we know, it’s a real deception. We see a consent violation played for laughs and circulated as a hot prank. Blah. You can’t give consent if you don’t have basic background knowledge. Like who your partner is. Anyway, in conclusion, men get to have boundaries, their consent is important, and viewer consent is important in play. Thanks for reading my rant!
*Some time ago, in the olden days, two new friends sit by the fire, furtively passing notes to each other on a single piece of parchment…*
Cloris (she/her/hers): “It was lovely to make your acquaintance yesterday.” *Attempts to sketch a marigold*
Beau (he/him/his): “Likewise.” *Squints at page* *Sketches an apple tree*
Cloris: “There’s a nice tree on the edge of the property. Perhaps we could take a turn about it?”
Beau: “I’ve got two nice apples.”
Cloris: “Oh, wonderful!’ *Sketches a rose*
Beau: *Sketches what he believes to be an anatomically correct image of his own member*
Cloris: *Crumples up the paper* *Throws paper on the fire* *Storms off to complain to Agatha*
-To be continued-
Oof. Poor dears. They weren’t exactly ‘on the same page’ (hehe).
Thus begins a series on sexting etiquette! Sexting is “sending, receiving, or forwarding sexually explicit messages, photographs, or images, primarily between mobile phones, of oneself to others. It may also include the use of a computer or any digital device” (thanks, Wikipedia).
Like any other form of communication, sexting is a social behavior. In social settings, we use ‘etiquette,’ a system of often unspoken rules, to guide our behavior and expectations, ideally to show consideration for others and make communication smoother. Etiquette varies from place to place and should change with people’s needs. It doesn’t cover every issue, and it’s not inherently ‘good’ on its own.
For example, I like to open doors for people, a common part of social etiquette whose meaning changes with circumstance. To me, it says “I care.” To others, however, it might say “I don’t think you can handle this yourself” or even “I want to hold power over you.” Thus, my door-holding behavior isn’t always appropriate. I have a habit of almost always holding the door for specific friends. They know what I mean by it because…we’ve talked about it. The same caveat applies to sexting etiquette; there’s no universal language, and it will have to change over time.
That said, we often don’t apply basic rules of consideration to sexting situations in the first place, which is partly why I think that intentionally using the lens of etiquette can help. Sometimes, we’re so embarrassed by the prospect of sexting that we don’t know how to think of it as a social situation with another human–we spend so much time seeing sex as this scandalous, unspeakable thing that when we actually get to be sexy, we don’t know how. We may not know how to initiate, how to say what we want (or what to say at all!), and how to stand up for ourselves and set boundaries if sexting feels uncomfortable. So, let’s start with some basic rules and guidelines for ‘initiating’.
First, decide whether it’s ethical and appropriate for you to sext. If there’s a major power difference or professional boundary between you and the other person/people (Ex: you’re their employer, they’re your pastor, etc.), it’s not advisable. As a rule of thumb, if one of you might be afraid to say no to the other, don’t do it. A general note on power: All kinds of power differences affect our interactions with others–wealth, age, gender, race, and citizenship status, to name a few. As a man, Beau has social (and even legal) power that Cloris may not have as a woman, but if Cloris is much wealthier, she may leverage that wealth against him. There are few easy answers when it comes to power difference, but it’s important to recognize where they exist.
If the playing field is relatively even, you may ask for consent to start sexting. We’re not always good at asking for consent before diving into something sexually explicit–it’s easy to forget that there’s a real person behind the screen, not a fantasy-fulfiller.
Even if think you’re ‘flirting,’ don’t introduce an explicit sexual element without checking in. Make sure that the other person wants to participate. This is especially important with new partners. In that vein, sending a picture of your anatomy without asking, like Beau did, is not a good way to obtain consent. It’s the texting equivalent of flashing someone in the street.
I wonder how differently Beau and Cloris’ conversation might have gone if Beau had taken more time to understand what Cloris’ messages meant, gotten to know her better, and then asked what she wanted.
He might have said “I am sexually interested in you” and waited for an encouraging reply from Cloris that wasn’t just a flower. Then, he could say “I would like to write about my desire with you and hear your desire” and later, perhaps, “May I offer you a portrait of my member?” Then, Cloris could be like “I’d like to see the real thing. There’s an apple tree at the edge of the property…” (Of course, she might just be like “What’s a member?”)
Note: In this situation, you might be thinking, “Well, Cloris might feel like she shouldn’t say yes because she’s a proper lady.” Very true! Her refusal is valid regardless.
If you’re not sure what something means, ask! (For Cloris, marigolds symbolize happiness. She was schooled in the language of flowers. Beau is not.) If you think something would be really sexy to talk about, ask if you can talk about it. We can’t take our own standards for granted when interacting with new people.
A partner might be comfortable with text but not pictures. Maybe they’re at work and don’t want to risk others seeing. Maybe they only feel comfortable talking about sex with you in a theoretical way. (This is a common issue for people who work in the sexuality field; people assume that because they talk about sex professionally, it’s okay to sext the professional without asking.)
Say what you want and ask them what they want. Does that sound awkward and vulnerable? It is, especially if you’re new at it. That’s okay! It’ll get smoother, and if you keep talking to the same person, you may gain enough familiarity after a while to sext them without negotiating each time beforehand. Ask, and (maybe) you shall receive.
In short, treat your potential sexting partner as a human being who is creating an experience with you. No need to be as formal as Beau and Cloris.
Here are a few ways to gauge comfort levels and ask for consent in different contexts (your mileage may vary):
“I’m pretty sure we’re flirting. Are we? *wink face*”
“I love your FetLife photos! Can I send one of mine (it’s a nude)?”
“I’m feeling really turned on right now. Can I tell you about it?”
*sends devil emoji* (Their response will give me an idea of how to proceed.)
“OMG I just had a hot sex dream. *blush face* Want to hear about it?”
“How do you feel about anal?”
“My hand is on your thigh. Tell me where you want it to go.”
“(Are you okay with using pet names when we sext?)”
As you get more familiar with your sexting partner, you may be able to use the shorthand of the dynamic you’ve fostered to gauge some things without asking. You might give blanket consent for sexting after a while, with the understanding that it can be withdrawn. For example, I am currently comfortable with my sub sending explicit messages to my phone most of the time, though there are specific times during the day when I don’t want to be messaged (namely, when I’m asleep). If I don’t want to receive sexts at any point or don’t like something, I just tell him. Those boundaries don’t work for everyone, but they work well for our dynamic right now. Pro-tip: If you have a smartphone, modify your settings so that message contents don’t show up on your lock screen.
This epistle has focused mainly on what happens before or when you’re just starting to sext. In future installments, I’ll talk more about ongoing negotiation when the sexting gets hot and heavy, how to state boundaries and protect privacy, sexting in kink-specific contexts (like power exchange dynamics), and using sex-positive sites like FetLife.
We’ll also find out whether Cloris and Beau kiss and make up. #Boris?What’s your “sexting etiquette”? Let me know in the comments!
Catch up on the entire series here. I’m exploring some concepts that I started to work through in my essay “BDSM is Not Repentance” using this experimental semi-fantasy flash erotica series. It is not intended to model realistic and healthy approaches to penance, sex work, or even BDSM, but to inspire thought about how we use BDSM and what role, if any, it can play in true repentance. This short installment is a response to the Masturbation Monday blog meme.
Note: this section contains some despairing thoughts and self-deprecation.
“Try again.” They said it and left with such startling coolness that he’s forgotten to be angry. He slumps in his chair, shell-shocked. Is this it? Of all the possible punishments he’s dreamed up, he never thought of this one. He so craved the biting heat of corporal punishment that he burned through the Dominant’s patience.
There’s no way for him to contact them directly, he realizes, even as explanations for his behavior begin to rise, some bullshit about serving and ignorance. They don’t matter. All correspondence goes through the Agency office. The Dominant can ignore him for as long as they want, even blacklist him. He can’t make them come back. And, he realizes, he wouldn’t.
His thoughts race as he sits there longer. Is the Dominant gone for good? Their shoulders were set as they walked out. He groans into his hands. Why did he have to push like that? Why couldn’t he just ‘chill,’ as his nieces say, and let the Dominant lead? The blue notebook lies on the coffee table. His own words taunt him, repeated back in that musical voice. He did write the same thing over and over, feeling so clever, so sure about ‘moving forward’. Maybe he can’t move forward at all. Maybe the Dominant knows it, and that’s why they’ve left him alone. He can’t even move from the chair. They might as well have chained him there, he thinks as his eyes rove the cavernous space, seeing nothing.
Then, he spots a flash of red and black. The Dominant’s handkerchief, folded with care–left on purpose? He looks up. The Monstera plant, watered. The notebook, within reach. Try again, they said. The man swallows. He reaches for the notebook, turns to a fresh page, and begins to write.
I’m working on a series about sexting etiquette–it’s inspiring a lot of thoughts that are hard to articulate. In the meantime, here are some older thoughts on pastoral care and kink (yep, these words do occasionally belong in the same sentence). Why? Because certain concepts prized in the kink community should inform our approaches to pastoral care.
Wikipedia defines pastoral care as “an ancient model of emotional and spiritual support that can be found in all cultures and traditions.” That’s a pretty good start. I would add that pastoral caregivers are often professionals and/or working in a faith-based context (like a parish or campus ministry). I’ll link more info on pastoral care at the bottom of the post.)
I’ve read a lot of great pastoral care theory, including books that are aware of the impact that factors like race, class, and gender can have on care needs and approaches. I’ll learn more as I take more care classes and gain experience. That said, I want to add two ideas that many pastoral care class readings don’t explicitly articulate:
• The importance of knowing when one cannot give pastoral care
• The value of framing conversations so that people can choose whether and how to take part in the care process.
I’ll use the lens of BDSM/kink to articulate these concerns. This section will discuss potentially ‘erotic’ activities including impact play (playing with physical hits from canes, floggers, etc.) but nothing explicitly sexual. [Note: Since my main experience at the time that I wrote this was with dominance and topping, this essay is a little top-heavy.]
Throughout my pastoral care class, I was struck by the similarities and transferable skills between kink interactions and pastoral care. Kink and pastoral care are both emotionally intense by nature. In kink, direct communication, trust, and boundary-setting are vital. It is the responsibility of all parties involved in a kink scene or relationship to maintain proper boundaries and communicate their needs. In a power exchange (in which one partner takes on a “dominant” role and the other takes on a “submissive” role, either during a scene or in a relationship), the dominant has to handle the authority that has been temporarily granted to them wisely.
Pastoral caregivers are often in positions of authority, whether because of an official title or the culture of their community. I wonder about the sense of ‘power exchange’ that occurs in a pastoral care relationship. I think that new pastoral caregivers may be prone to a sense of pastoral “frenzy.” In the kink community, the term frenzy describes the urge of an (often) new kinkster to try everything immediately or jump into intense dynamics. Frenzy is sometimes experienced as a visceral ache. When pastoral caregivers discover that they have a knack for caregiving, they can also experience frenzy, a desire to help literally everyone. This is a recipe for heartbreak and burnout. I will discuss that dilemma a bit more when I describe the limitations of kink as a lens.
In kink, good faith negotiation is key. A good dominant often asks lots of questions, trying to get to the core of what kind of experience the submissive wants and a sense of what might hold them back. Scenes begin with negotiation, check-ins, and warm-up (physical and mental); when a dominant gives a flogging, for example, it is customary for them to begin by gauging the submissive’s pain tolerance (often on a scale of one to ten) or to start with the lightest, gentlest touch, not the heavy over-hand strikes.
While a pastoral care conversation may not require the same level as what’s required for a kink scene, I believe that it is important for pastoral caregivers to remember to step back mentally from the conversation when the consider care. They need to assess what the care-seeker is looking for and ready for. You cannot open mental wounds unless you are prepared to deal with their aftermath. Conversation sometimes flows naturally, but it’s important to check in. When you as a pastoral caregiver want to take “agential power” (Doehring 45) and become more directive (perhaps wanting to escalate the conversation into deeper, more personal, or more emotionally wrought territory), you might follow these steps:
1. Take a step back to assess your own needs. Are you prepared physically, mentally, and emotionally to escalate this conversation? Is the care–seeker? If you’re not prepared, you don’t have to escalate. You can make a judgment call about whether to proceed, express that you are unsure how to move forward, let the careseeker lead the conversation, or help them find someone who’s more equipped (to ‘refer out’).
2. If you think that it would be helpful to go deeper, put a mental ‘pin’ in the conversation and state out loud that you want to go deeper. Give the care-seeker a way to opt in. For example, you could say “I think it might be helpful to talk about X now. I know that may be difficult. How would you feel about that?” or “I’d like to try something…” or “May I ask a question about X?”
3. If they say yes, thank them and proceed. If they say no, thank them and let them set the course for the conversation. Never take their vulnerability for granted. Don’t attempt to pry secrets out of them, no matter how cathartic you think the sharing would be.
The reason that I list these steps is that it is important for caregivers to be mindful of their own boundaries and limits, not to be overcome by the zeal for helping and take over the conversation. The caregiver and care-seeker always need to be able to opt in.
Of course, the nature of human life means that the caregiver and care-seeker will sometimes hit emotional landmines (and/or try lines of questioning that are not productive). The boundary-centered framework of kink is helpful in this case too. Even when kinky play is going well, players may need to draw back or ‘dial it down’ temporarily.
There may be times during kink scenes where one partner is unexpectedly triggered. The dominant has to be mindful (and humble) enough to stop, deescalate, or change the scene so that they can check in with the submissive. They can’t just stick to the original plan and hope for the best. Players, dominant and submissive, should not feel trapped in an activity. Pastoral caregivers also need to have this flexibility (which makes the various tools discussed in class helpful to know).
Kink scenes traditionally end with “aftercare,” the process by which the players wind down the scene, come out of their scene roles, take care of any wounds, and sometimes debrief (generally) about how the scene went. There *probably* won’t be any wounds from a flogger, but lotion, a snack, and a glass of water might be in order for both parties. The sub may be riding a high of endorphins from the scene (and the dominant may also need to “come down”), so they will often spend some time wrapped up in a blanket and cuddling together, talking about idle things. Nobody will drive or operate machinery for a little while. While it isn’t always possible to transition peacefully out of a pastoral care interaction because of time or institutional constraints, a caregiver may want to…
• lay out the estimated time for the conversation from the beginning
• keep snacks on hand
• have a bank of organized quick referral resources at their fingertips
• encourage a care-seeker to take time after the conversation to reflect
• take a few minutes for their own ‘aftercare’ to breathe and debrief before seeing another care-seeker
While pastoral care and kink relations have many similarities, they are, of course, very different. Pastoral care-seekers should not feel dominated. Kink can be a modality with skills that transfer well to pastoral care, but it would be ethically problematic, to say the least, to try to mix the two situations in reality. In The Practice of Pastoral Care, Carrie Doehring warns that to “engage in sexual or romantic relationships with care seekers” would be sexual misconduct (77). This is a good general rule. I want to make exceptions for professional sex workers (including surrogates) who have clearly bounded sexual contact with clients (as sex surrogate Dr. Helen Fisher does in The Sessions). Sex work is emotional labor often adjacent to and even overlapping with clinical therapy. That should be acknowledged (and decriminalized regardless). In most cases, however, the kind of intimate ‘play’ that people enjoy in kink or in romantic and/or sexual relationships should not take place between caregiver and care-seeker in a pastoral care relationship, nor, in some cases, should a person with pastoral care skills try to use these skills in their private lives. Be mindful when you use your skills. Notice when you choose to take care of someone. Even if you’re not officially a pastoral caregiver, those caregiving skills can be all too easy to fall back on!
While a pastoral caregiver may find their listening skills helpful in resolving emotional conflicts with a friend or partner, they may fall fully into the pastoral caregiving role, implicitly assuming an emotional distance from personal conflicts that do not exist. This assumption can damage the relationship and leave both parties hurt and exhausted. In the same way that one wouldn’t just initiate a kink dynamic without prior discussion, it’s important not to charge into caregiving without considering consent and awareness.
Pastoral Care Resources:
Carrie Doehring’s The Practice of Pastoral Care
Stephanie Crumpton’s A Womanist Pastoral Theology Against Intimate and Cultural Violence
Sonia E. Waters’ Addiction and Pastoral Care
Gregory Ellison’s Cut Dead But Still Alive: Caring for African American Young MenHerbert Anderson and Kenneth Mitchell’s All Our Losses, All Our Griefs: Resources for Pastoral Care
I had a couple of epistles in progress that I hoped to have posted by now, but it’s not happening. Tonight, I’m just sad. My home church met this evening to discuss a congregational survey that we took a few weeks ago to assess our strengths and growth areas for the future. Overall, that process was uplifting and helpful. Unfortunately, the last page of our results (the extra feedback about how we can make our church distinctive) contained a nasty surprise.
Someone in our very small church wrote something like, “We shouldn’t be so political. We need to stop talking so much about LGBTQ issues as if they’re the only thing that matters. We need to love everyone, but the Bible is clear.” It hurt to read. I know not everyone in my church is affirming, but the fact that someone whom I surely love decided to sound off like that was…painful.
The answer didn’t even make sense. The question was about our distinctiveness as a church; not talking about LGBTQ issues isn’t an unusual trait in my corner of the rural South. I spent the remainder of the discussion time wondering who wrote it–was it someone who raised me, or was it someone I grew up with? And what a pity that is, because so much good came from the discussion overall.
I had already been feeling vulnerable because I do talk about LGBTQ issues a lot in church; I believe it’s important to help my church family understand why I advocate. And then this person said I shouldn’t, I guess because it makes them uncomfortable to have their bigotry challenged. They prefer to think of my rights as ‘political’ and thus not worth discussing. I know I wasn’t the only one in the room who was hurt by the statement–while I was the only out queer person present, several of the older adults have grown LGBTQ children whom they affirm. But I felt that if I said anything negative during the discussion process, I would be seen as derailing it with my hysterical hurt feelings. I held them in for quite a while, even when one of my grandfriends pointed at the page and frowned in commiseration.
My mom came in to check on me tonight. I promptly burst into tears. She held me and let me talk. I also talked to some friends who reminded me that I’m loved and that my work matters. Additionally, one of my cats came in and purred on my chest for a while. He seems to have a knack for knowing when someone needs comfort.
Will I stop loving the person who wrote this ignorant statement? No. It is their loss if they can’t open their mind, and I can’t save them. I need to take care of myself. I’m fortunate to have a strong sense of self and confidence in my identity as a queer Christian. But it still hurts when people don’t want to understand, so tonight, I’m just letting myself hurt and be comforted by people I trust.
More on my church family and my spiritual journey here Therapeutic music: “Change Your Mind” from Steven Universe