BDSM

According to the Oxford English Dictionary, the earliest evidence for the use of the initialism BDSM is from a reply on 20 June 1991 of an anonymous user to Quarterhorse Says in a list of frequent questions from the Usenet newsgroupalt.sex.bondageFAQ.^[14][15] The term was reposted between 1995 and 1997 in the forum soc.subculture.bondage-bdsm.^[16] It stands for:^[17]

• Bondage and discipline (B&D)
• Dominance and submission (D&s)
• Sadomasochism (or S&M)

These terms replaced sadomasochism, as they more broadly cover BDSM activities and focus on the submissive roles instead of psychological pain.^[17] The model is only an attempt at phenomenological differentiation. Individual tastes and preferences in the area of human sexuality may overlap among these areas.

Under the initialism BDSM, these psychological and physiological facets are also included:

• Male dominance
• Male submission
• Female dominance
• Female submission

El término bondage describe la práctica de la restricción física. El bondage suele ser, pero no siempre, una práctica sexual. ^{[ 18 ]} Si bien el bondage es una variante muy popular dentro del campo más amplio del BDSM, a veces se diferencia del resto de este campo. ^{[ 19 ]} Un estudio de 2015 con más de 1000 canadienses mostró que aproximadamente la mitad de los hombres tenían fantasías de bondage, y casi la mitad de las mujeres también. ^{[ 20 ]} En sentido estricto, el bondage significa atar a la pareja mediante la unión de sus extremidades; por ejemplo, mediante el uso de esposas o cuerdas, o atando sus brazos a un objeto. El bondage también puede lograrse separando las extremidades y sujetándolas con cadenas o cuerdas a una cruz de San Andrés o barras separadoras . ^{[ 21 ]}

El término disciplina describe el uso de reglas y castigos para controlar el comportamiento manifiesto. ^{[ 22 ]} El castigo puede ser dolor causado físicamente (como los azotes), humillación causada psicológicamente (como la flagelación pública) o pérdida de libertad causada físicamente (por ejemplo, encadenar a la pareja sumisa a los pies de una cama). Otro aspecto es el entrenamiento estructurado del sumiso. ^{[ 23 ]}

La dominación y la sumisión (también conocidas como D&S , Ds o D/s ) es un conjunto de comportamientos, costumbres y rituales relacionados con el ejercicio y la aceptación del control de un individuo sobre otro en un contexto erótico o de estilo de vida. Explora el aspecto más psicológico del BDSM. Esto también se aplica a muchas relaciones que no se consideran sadomasoquistas; se considera parte del BDSM si se practica con un propósito específico. Por lo tanto, la variedad de sus características individuales es amplia. ^{[ 24 ]}

Often, BDSM contracts are set out in writing to record the formal consent of the parties to the power exchange, stating their common vision of the relationship dynamic.^[4] The purpose of this kind of agreement is primarily to encourage discussion and negotiation in advance and then to document that understanding for the benefit of all parties. Such documents have not been recognized as being legally binding, nor are they intended to be. These agreements are binding in the sense that the parties have the expectation that the negotiated rules will be followed. Often other friends and community members may witness the signing of such a document in a ceremony, and so parties violating their agreement can result in loss of face, respect or status with their friends in the community.

In general, as compared to conventional relationships, BDSM participants go to greater lengths to negotiate the important aspects of their relationships in advance, and to contribute significant effort toward learning about and following safe practices.^[25]

In D/s, the dominant is the top and the submissive is the bottom. In S/M, the sadist is usually the top and the masochist the bottom, but these roles are frequently more complicated or jumbled (as in the case of being dominant, masochists who may arrange for their submissive to carry out S/M activities on them). As in B/D, the declaration of the top/bottom may be required, though sadomasochists may also play without any power exchange at all, with both partners equally in control of the play.

The term sadomasochism is derived from the words sadism and masochism. These terms differ somewhat from the same terms used in psychology since those require that the sadism or masochism cause significant distress or involve non-consenting partners.^[26]Sadomasochism refers to the aspects of BDSM surrounding the exchange of physical or emotional pain. Sadism describes sexual pleasure derived by inflicting pain, degradation, humiliation on another person or causing another person to suffer. On the other hand, the masochist enjoys being hurt, humiliated, or suffering within the consensual scenario.^[4] Sadomasochistic scenes sometimes reach a level that appears more extreme or cruel than other forms of BDSM—for example, when a masochist is brought to tears or is severely bruised—and is occasionally unwelcome at BDSM events or parties. Sadomasochism does not imply enjoyment through causing or receiving pain in other situations (for example, accidental injury, medical procedures).

The terms sadism and masochism are derived from the names of the Marquis de Sade and Leopold von Sacher-Masoch, based on the content of the authors' works. Although the names of de Sade and Sacher-Masoch are attached to the terms sadism and masochism respectively, the scenes described in de Sade's works do not meet modern BDSM standards of informed consent.^[27] BDSM is solely based on consensual activities, and based on its system and laws. The concepts presented by de Sade are not in accordance with the BDSM culture, even though they are sadistic in nature. In 1843, the Ruthenian physician Heinrich Kaan published Psychopathia Sexualis (Psychopathy of Sex), a writing in which he converts the sin conceptions of Christianity into medical diagnoses. With his work, the originally theological terms perversion, aberration and deviation became part of the scientific terminology for the first time. The German psychiatrist Richard von Krafft-Ebing introduced the terms sadism and masochism to the medical community in his work Neue Forschungen auf dem Gebiet der Psychopathia sexualis (New research in the area of Psychopathy of Sex) in 1890.^[28]

In 1905, Sigmund Freud described sadism and masochism in his Three Essays on the Theory of Sexuality as diseases developing from an incorrect development of the child psyche and laid the groundwork for the scientific perspective on the subject in the following decades. This led to the first time use of the compound term sado-masochism (German sado-masochismus) by the Viennese psychoanalytic Isidor Isaak Sadger in their work, "Über den sado-masochistischen Komplex" ("Regarding the sadomasochistic complex") in 1913.^[29]

In the later 20th century, BDSM activists have protested against these conceptual models, as they were derived from the philosophies of two singular historical figures. Both Freud and Krafft-Ebing were psychiatrists; their observations on sadism and masochism were dependent on psychiatric patients, and their models were built on the assumption of psychopathology.^[30] BDSM activists argue that it is illogical to attribute human behavioural phenomena as complex as sadism and masochism to the "inventions" of two historic individuals. Advocates of BDSM have sought to distinguish themselves from widely held notions of antiquated psychiatric theory by the adoption of the term BDSM as a distinction from the now common usage of those psychological terms, abbreviated as S&M.

A continuación se describen algunos tipos de prácticas BDSM:

Besides safe sex, BDSM sessions often require a wider array of safety precautions than vanilla sex (sexual behaviour without BDSM elements).^[11] To ensure consent related to BDSM activity, pre-play negotiations are commonplace, especially among partners who do not know each other very well. In practice, pick-up scenes at clubs or parties may sometimes be low in negotiation (much as pick-up sex from singles bars may not involve much negotiation or disclosure). These negotiations concern the interests and fantasies of each partner and establish a framework of both acceptable and unacceptable activities.^[44] This kind of discussion is a typical "unique selling proposition" of BDSM sessions and quite commonplace.^[45] Additionally, safewords are often arranged to provide for an immediate stop of any activity if any participant should so desire.^[46]

Safewords are words or phrases that are called out when things are either not going as planned or have crossed a threshold one cannot handle. They are something both parties can remember and recognize and are, by definition, not words commonly used playfully during any kind of scene. Words such as no, stop, and don't, are often inappropriate as a safeword if the roleplaying aspect includes the illusion of non-consent.

The traffic light system (TLS) is the most commonly used set of safewords.

• Red – meaning: stop immediately and check the status of your partner
• Yellow – meaning: slow down, be careful^[47]
• Green – meaning: I'm all good, we can start. If used it's normally uttered by everyone involved before the scene can start.^[48][49]

At most clubs and group-organized BDSM parties and events, dungeon monitors (DMs) provide an additional safety net for the people playing there, ensuring that house rules are followed and safewords respected.

BDSM participants are expected to understand practical safety aspects, such as the potential for harm to body parts. Contusion or scarring of the skin can be a concern. Using crops, whips, or floggers, the top's fine motor skills and anatomical knowledge can make the difference between a satisfying session for the bottom and a highly unpleasant experience that may even entail severe physical harm.^[50] The very broad range of BDSM "toys" and physical and psychological control techniques often requires a far-reaching knowledge of details related to the requirements of the individual session, such as anatomy, physics, and psychology.^[51][52][53] Despite these risks, BDSM activities usually result in far less severe injuries than sports like boxing and football, and BDSM practitioners do not visit emergency rooms any more often than the general population.^[54]

It is necessary to be able to identify each person's psychological "squicks" or triggers in advance to avoid them. Such losses of emotional balance due to sensory or emotional overload are a fairly commonly discussed issue. It is important to follow participants' reactions empathetically and continue or stop accordingly.^[11][55] For some players, sparking "freakouts" or deliberately using triggers may be the desired outcome. Safewords are one way for BDSM practices to protect both parties. However, partners should be aware of each other's psychological states and behaviours to prevent instances where the "freakouts" prevent the use of safewords.

After any BDSM activities, it is important that the participants go through sexual aftercare, to process and calm down from the activity. After the sessions, participants can need aftercare because their bodies have experienced trauma and they need to mentally come out of the role play.^[56]

In BDSM, a "scene" is the stage or setting where BDSM activity takes place, as well as the activity itself.^{[68][69][70][71]} The physical place where a BDSM activity takes place is usually called a dungeon, though some prefer less dramatic terms, including playspace or club. A BDSM activity can, but need not, involve sexual activity or sexual roleplay. A characteristic of many BDSM relationships is the power exchange from the bottom to the dominant partner, and bondage features prominently in BDSM scenes and sexual roleplay.

"The Scene" (including use of the definite article the) is also used in the BDSM community to refer to the BDSM community as a whole. Thus someone who is on "the Scene", and prepared to play in public, might take part in "a scene" at a public play party.^[72]

A scene can take place in private between two or more people and can involve a domestic arrangement, such as servitude or a casual or committed lifestyle master/slave relationship. BDSM elements may involve settings of slave training or punishment for breaches of instructions.

A scene can also take place in a club, where the play can be viewed by others. When a scene takes place in a public setting, it may be because the participants enjoy being watched by others, or because of the equipment available, or because having third parties present adds safety for play partners who have only recently met.^[73]

Most standard social etiquette rules still apply when at a BDSM event, such as not intimately touching someone you do not know, not touching someone else's belongings (including toys), and abiding by dress codes.^[74] Many events open to the public also have rules addressing alcohol consumption, recreational drugs, cell phones, and photography.^[75]

A specific scene takes place within the general conventions and etiquette of BDSM, such as requirements for mutual consent and agreement as to the limits of any BDSM activity. This agreement can be incorporated into a formal contract. In addition, most clubs have additional rules which regulate how onlookers may interact with the actual participants in a scene.^[76] As is common in BDSM, these are founded on the catchphrase "safe, sane, and consensual".

BDSM play parties are events in which BDSM practitioners and other similarly interested people meet in order to communicate, share experiences and knowledge, and to "play" in an erotic atmosphere. BDSM parties show similarities to ones in the dark culture, being based on a more or less strictly enforced dress code; often clothing made of latex, leather or vinyl/PVC, lycra and so on, emphasizing the body's shape and the primary and secondary sexual characteristics. The requirement for such dress codes differ. While some events have none, others have a policy in order to create a more coherent atmosphere and to prevent outsiders from taking part.^[77]

At these parties, BDSM can be publicly performed on a stage, or more privately in separate "dungeons".^[78] A reason for the relatively fast spread of this kind of event is the opportunity to use a wide range of "playing equipment", which in most apartments or houses is unavailable. Slings, St. Andrew's crosses (or similar restraining constructs), spanking benches, and punishing supports or cages are often made available. The problem of noise disturbance is also lessened at these events, while in the home setting many BDSM activities can be limited by this factor. In addition, such parties offer both exhibitionists and voyeurs a forum to indulge their inclinations without social criticism. Sexual intercourse is not permitted within most public BDSM play spaces or not often seen in others, because it is not the emphasis of this kind of play. In order to ensure the maximum safety and comfort for the participants, certain standards of behaviour have evolved; these include aspects of courtesy, privacy, respect and safewords.^[11] Today BDSM parties are taking place in most of the larger cities in the Western world.

Esta escena aparece particularmente en Internet, en publicaciones y en reuniones como en clubes fetichistas (como Torture Garden ), fiestas SM, encuentros llamados munches y ferias eróticas como Venus Berlin . La Feria anual de Folsom Street que se celebra en San Francisco es el evento BDSM más grande del mundo. ^{[ 79 ]} Tiene sus raíces en el movimiento gay leather. Las festividades de fin de semana incluyen una amplia gama de erotismo sadomasoquista en un espacio público nudista entre las calles 8 y 13, con fiestas nocturnas asociadas a la organización. ^{[ 80 ]}

También existen convenciones como Living in Leather y Black Rose .

Up until the fourth edition of the Diagnostic and Statistical Manual of Mental Disorders (DSM), a diagnostic manual created by the APA, defined any activities involving the sexual gratification of inflicting or feeling pain as grounds for potential intervention.^[126] Following campaigns from advocacy organizations including the National Coalition for Sexual Freedom, as well as academic sources who the group claims to have persuaded in part, the fourth edition attempted to eliminate the diagnosis of a disorder as long as no distress was caused on another person or the own individual apart from social taboos.^[126] However, the usage of the term "disorder" had led to various situations in family courts where a parties sexual interests were abused as a reason to gain custody of a child under the provision that the party was mentally ill and used the distress from the complaining party as proof of the secondary criteria, with judges accepting the reasoning due to the prima facie authoritativeness of the DSM, leading to the DSM-5 attempting to correct the issue by differentiating what it meant to have a paraphilia and a paraphilic disorder.^[127] The current version of the DSM, DSM-5, does not recognize consensual sadistic or masochistic activity between two adults as being inherently harmful unless it is likely to cause serious disability or death to someone.^[128]

The World Health Organization's International Classification of Diseases (ICD) has changed in regard to BDSM in recent years.

In Europe, a pro-kink organization known as ReviseF65 (German Wikipedia: de:ReviseF65) campaigned to remove sadomasochism from the ICD.^[129]

On 18 June 2018, the WHO (World Health Organization) published the ICD-11, in which sadomasochism, together with fetishism and fetishistic transvestism (cross-dressing for sexual pleasure) are now removed as explicitly listed examples of paraphilias.^{[note 2]} The proposal which resulted in these changes primarily focused on the lack of practical legal utility in forensic environments, their initial addition being related to misguided conceptions about S&M and fetishism as public safety risks, and the potential for the diagnostic terms to be weaponized politically and legally. Activities related to choking and self-asphyixation were still considered to be pathological in the same report due to the potential possibility of autoerotic deaths or accidental homicide/manslaughter during these activities.^[130]

The classifications of sexual disorders reflect contemporary sexual norms and have moved from the idea of inherent psychopathology to anyone with a certain set of sexual believes, to a model that primarily attempts to ignore private sexual matters and focuses primarily on illegal, more self-focused manifestations of sadistic behavior such as rape rather than consensual activity, and those who feel that co-morbid issues or the sexual activities inhibit their ability to live a good quality life (hypersexuality, excessive spending on fetish gear that causes financial issues, disinterest in a partner, etc)^{[130][131][132]}

There have been few studies on the psychological aspects of BDSM using modern scientific standards. Psychotherapist Charles Moser has said there is no evidence for the theory that BDSM has common symptoms or any common psychopathology, emphasizing that there is no evidence that BDSM practitioners have any special psychiatric other problems based on their sexual preferences.^[148]

Problems sometimes occur with self-classification. During the phase of the "coming-out", self-questioning related to one's own "normality" is common. According to Moser, the discovery of BDSM preferences can result in fear of the current non-BDSM relationship's destruction. This, combined with the fear of discrimination in everyday life, leads in some cases to a double life which can be highly burdensome. At the same time, the denial of BDSM preferences can induce stress and dissatisfaction with one's own "vanilla"-lifestyle, feeding the apprehension of finding no partner. Moser states that BDSM practitioners having problems finding BDSM partners would probably have problems in finding a non-BDSM partner as well. The wish to remove BDSM preferences is another possible reason for psychological problems since it is not possible in most cases. Finally, the scientist states that BDSM practitioners seldom commit violent crimes. From his point of view, crimes of BDSM practitioners usually have no connection with the BDSM components existing in their life. Moser's study comes to the conclusion that there is no scientific evidence, which could give reason to refuse members of this group work- or safety certificates, adoption possibilities, custody or other social rights or privileges. The Swiss psychoanalyst Fritz Morgenthaler shares a similar perspective in his book, Homosexuality, Heterosexuality, Perversion (1988). He states that possible problems result not necessarily from the non-normative behavior, but in most cases primarily from the real or feared reactions of the social environment towards their own preferences.^[149] In 1940 psychoanalyst Theodor Reik reached implicitly the same conclusion in his standard work Aus Leiden Freuden. Masochismus und Gesellschaft.^[150]

Moser's results are further supported by a 2008 Australian study by Richters et al. on the demographic and psychosocial features of BDSM participants. The study found that BDSM practitioners were no more likely to have experienced sexual assault than the control group, and were not more likely to feel unhappy or anxious. The BDSM males reported higher levels of psychological well-being than the controls. It was concluded that "BDSM is simply a sexual interest or subculture attractive to a minority, not a pathological symptom of past abuse or difficulty with 'normal' sex."^[151]

Several recent studies have been conducted on the gender differences and personality traits of BDSM practitioners. Wismeijer and van Assen (2013) found that "the association of BDSM role and gender was strong and significant" with only 8% of women in the study being dominant compared to 75% being submissive;^[152] Hébert and Weaver (2014) found that 9% of women in their study were dominant compared to 88% submissive;^[153] Weierstall1 and Giebel (2017) likewise found a significant difference, with 19% of women in the study as dominant compared to 74% as submissive, and a study from Andrea Duarte Silva (2015) indicated that 61.7% of females who are active in BDSM expressed a preference for a submissive role, 25.7% consider themselves a switch, while 12.6% prefer the dominant role. In contrast, 46.6% of men prefer the submissive role, 24% consider themselves to be switches and 29.5% prefer the dominant role.^[154] They concluded that "men more often display an engagement in dominant practices, whereas females take on the submissive part. This result is inline with a recent study about mate preferences that has shown that women have a generally higher preference for a dominant partner than men do (Giebel, Moran, Schawohl, & Weierstall, 2015). Women also prefer dominant men, and even men who are aggressive, for a short-term relationship and for the purpose of sexual intercourse (Giebel, Weierstall, Schauer, & Elbert, 2013)".^[155] Similarly, studies on sexual fantasy differences between men and women show the latter prefer submissive and passive fantasies over dominant and active ones, with rape and force being common.^[156]

Gender differences in masochistic scripts

One common belief of BDSM and kink is that women are more likely to take on masochistic roles than men. Roy Baumeister (2010) had more male masochists in his study than female, and fewer male dominants than female. The lack of statistical significance in these gender differences suggests that no assumptions should be made regarding gender and masochistic roles in BDSM. One explanation why we might think otherwise lies in our social and cultural ideals about femininity; masochism may emphasize certain stereotypically feminine elements through activities like feminization of men and ultra-feminine clothing for women. But such tendencies of the submissive masochistic role should not be interpreted as a connection between it and the stereotypical female role—many masochistic scripts do not include any of these tendencies.^[157]

Baumeister found that masochistic males experienced greater: severity of pain, frequency of humiliation (status-loss, degrading, oral), partner infidelity, active participation by other persons, and cross-dressing. Trends also suggested that male masochism included more bondage and oral sex than female (though the data was not significant). Female masochists, on the other hand, experienced greater: frequency in pain, pain as punishment for 'misdeeds' in the relationship context, display humiliation, genital intercourse, and presence of non-participating audiences. The exclusiveness of dominant males in a heterosexual relationship happens because, historically, men in power preferred multiple partners. Finally, Baumeister observes a contrast between the 'intense sensation' focus of male masochism to a more 'meaning and emotion' centred female masochistic script.^[157]

Prior argues that although some of these women may appear to be engaging in traditional subordinate or submissive roles, BDSM allows women in both dominant and submissive roles to express and experience personal power through their sexual identities. In a study that she conducted in 2013, she found that the majority of the women she interviewed identified as bottom, submissive, captive, or slave/sex slave. In turn, Prior was able to answer whether or not these women found an incongruity between their sexual identities and feminist identity. Her research found that these women saw little to no incongruity, and in fact felt that their feminist identity supported identities of submissive and slave. For them, these are sexually and emotionally fulfilling roles and identities that, in some cases, feed other aspects of their lives. Prior contends that third wave feminism provides a space for women in BDSM communities to express their sexual identities fully, even when those identities seem counter-intuitive to the ideals of feminism. Furthermore, women who do identify as submissive, sexually or otherwise, find a space within BDSM where they can fully express themselves as integrated, well-balanced, and powerful women.^[158]

BDSM is considered by some of its practitioners to be a sexual orientation.^[160] The BDSM and kink scene is more often seen as a diverse pansexual community. Often this is a non-judgmental community where gender, sexuality, orientation, preferences are accepted as is or worked at to become something a person can be happy with.^[161] In research, studies have focused on bisexuality and its parallels with BDSM, as well as gay-straight differences between practitioners.

La psiquiatría tiene un historial de insensibilidad en el ámbito del BDSM. Ha habido muchas injerencias de instituciones de poder político para marginar a subgrupos y minorías sexuales. ^{[ 101 ]} Los profesionales de la salud mental tienen un largo historial de mantener suposiciones y estereotipos negativos sobre la comunidad BDSM. A partir del DSM -II, el sadismo sexual y el masoquismo sexual se enumeraron como comportamientos sexualmente desviados. El sadismo y el masoquismo también se encontraron en la sección de trastornos de la personalidad. ^{[ 167 ]} Esta suposición negativa no ha cambiado significativamente, lo cual es evidente en la continua inclusión del sadismo sexual y el masoquismo sexual como parafilias en el DSM-IV-TR . ^{[ 168 ]} Sin embargo, el DSM-V ha despatologizado el lenguaje en torno a las parafilias de una manera que significa "la intención de la APA de no exigir tratamiento para la expresión sexual adulta sana y consentida". ^{[ 169 ]} Aun así, los prejuicios y la desinformación pueden dar lugar a la patologización y al daño involuntario a los clientes que se identifican como sádicos y/o masoquistas, y los profesionales médicos que se han formado con ediciones anteriores del DSM pueden tardar en cambiar sus métodos de práctica clínica.

Según Kolmes et al. (2006), los principales temas de atención sesgada e inadecuada a los clientes de BDSM son:

• Considerar que el BDSM no es saludable.
• Exigir a un cliente que abandone las actividades BDSM para poder continuar con el tratamiento.
• Confundir el BDSM con el abuso.
• Tener que educar al terapeuta sobre el BDSM.
• Suponiendo que los intereses en el BDSM sean indicativos de abuso familiar o conyugal en el pasado.
• Terapeutas que tergiversan su experiencia al afirmar que son partidarios del BDSM cuando carecen de conocimientos sobre las prácticas BDSM.

Estos mismos investigadores sugirieron que los terapeutas deberían estar abiertos a aprender más sobre BDSM, mostrarse cómodos al hablar sobre temas de BDSM y comprender y promover un BDSM "seguro, sensato y consensuado". ^{[ 101 ]}

También existen investigaciones que sugieren que el BDSM puede ser una forma beneficiosa para que las víctimas de agresión sexual afronten su trauma, sobre todo las realizadas por Corie Hammers, pero este trabajo tiene un alcance limitado y, hasta la fecha, no ha sido sometido a pruebas empíricas como tratamiento.

Nichols (2006) recopiló algunos problemas clínicos comunes: contratransferencia, no revelación, salir del armario, pareja/familias y filtración. ^{[ 170 ]}

La contratransferencia es un problema común en entornos clínicos. A pesar de no tener evidencia, los terapeutas pueden llegar a creer que la patología de su paciente es "evidente". Pueden experimentar un profundo disgusto y reacciones aversivas. Los sentimientos de contratransferencia pueden interferir con la terapia. Otro problema común surge cuando los pacientes ocultan sus preferencias sexuales a sus terapeutas, lo que puede comprometer la terapia. Para evitar la falta de divulgación, se recomienda a los terapeutas que comuniquen su apertura de forma indirecta mediante literatura y obras de arte en la sala de espera. También pueden abordar deliberadamente temas de BDSM durante el transcurso de la terapia. Con terapeutas menos informados, a veces se centran demasiado en la sexualidad de los pacientes, lo que desvía la atención de problemas originales como las relaciones familiares, la depresión, etc. Un subgrupo especial que necesita asesoramiento son los "principiantes". Las personas que acaban de revelar su orientación sexual pueden haber internalizado vergüenza, miedo y autodesprecio respecto a sus preferencias sexuales. Los terapeutas deben brindar aceptación, cuidado y modelar una actitud positiva; proporcionar tranquilidad, psicoeducación y biblioterapia a estos pacientes es fundamental. La edad promedio en la que las personas que practican BDSM descubren su preferencia sexual es de alrededor de 26 años. ^{[ 101 ]} Muchas personas ocultan su sexualidad hasta que ya no pueden contener sus deseos. Sin embargo, para entonces, es posible que ya se hayan casado o tengan hijos.

Las prácticas del BDSM sobreviven en algunos de los registros textuales más antiguos del mundo, asociados con rituales a la diosa Inanna ( Ishtar en acadio ). Textos cuneiformes dedicados a Inanna que incorporan rituales de dominación. En particular, señala escritos antiguos como Inanna y Ebih (en el que la diosa domina a Ebih) e Himno a Inanna que describen transformaciones y rituales de travestismo «impregnados de dolor y éxtasis, que conllevan iniciación y viajes a estados alterados de conciencia; castigo, gemidos, éxtasis, lamento y canto, participantes agotándose en llanto y dolor». ^{[ 171 ] [ 172 ]}

Durante el siglo IX a. C., se realizaban flagelaciones rituales en Artemisa Ortia , una de las áreas religiosas más importantes de la antigua Esparta , donde se practicaba el Culto de Ortia , una religión preolímpica . Allí tenía lugar la flagelación ritual llamada diamastigosis , en la que jóvenes adolescentes eran azotados en una ceremonia supervisada por la sacerdotisa. ^{[ 173 ]} Varios autores antiguos hacen referencia a estos rituales, entre ellos Pausanias (III, 16: 10-11). ^{[ 174 ]}

Una de las pruebas gráficas más antiguas de actividades sadomasoquistas se encuentra en la tumba etrusca de los azotes cerca de Tarquinia , que data del siglo V a. C. Dentro de la tumba, hay un fresco que representa a dos hombres que flagelan a una mujer con un bastón y una mano durante una situación erótica. ^{[ 175 ]} Otra referencia relacionada con la flagelación se encuentra en el sexto libro de las Sátiras del antiguo poeta romano Juvenal (siglos I-II d. C.), ^{[ 176 ]} otra referencia se puede encontrar en el Satiricón de Petronio donde un delincuente es azotado para excitación sexual. ^{[ 177 ]} Las narraciones anecdóticas relacionadas con personas que se han hecho atar, flagelar o azotar voluntariamente como sustituto del sexo o como parte de los preliminares se remontan a los siglos III y IV a. C.

En Pompeya, una figura de maestra del látigo con alas está representada en la pared de la Villa de los Misterios , como parte de la iniciación de una joven en los Misterios . El rol de maestra del látigo impulsaba la iniciación sagrada de la muerte y el renacimiento ceremoniales. ^{[ 178 ]} La Afrodita griega arcaica también pudo haber estado armada con un instrumento, con evidencia arqueológica de Afroditas armadas conocidas en varios lugares de Citera, Acrocorinto y Esparta, ^{[ 179 ]} y que pudo haber sido un látigo. ^{[ 178 ]}

El Kama Sutra de la India describe cuatro tipos diferentes de golpes durante el sexo, las regiones del cuerpo humano permitidas para ser golpeadas y distintos tipos de "gritos de dolor" placenteros practicados por quienes son sometidos. La colección de textos históricos relacionados con experiencias sensuales enfatiza explícitamente que los juegos de impacto , las mordeduras y los pellizcos durante las actividades sexuales solo deben realizarse con consentimiento, ya que solo algunas mujeres consideran que tal comportamiento es placentero. Desde esta perspectiva, el Kama Sutra puede considerarse uno de los primeros recursos escritos que tratan sobre actividades sadomasoquistas y normas de seguridad. Otros textos con connotaciones sadomasoquistas aparecen regularmente en todo el mundo durante los siglos siguientes. ^{[ 180 ]}

Hay informes anecdóticos de personas que se dejaban atar o azotar voluntariamente, como preludio o sustituto del sexo, durante el siglo XIV. Algunos autores han sugerido que el fenómeno medieval del amor cortés, con toda su devoción servil y ambivalencia, es un precursor del BDSM. ^{[ 181 ] [ 182 ]} Algunas fuentes afirman que el BDSM como una forma distinta de comportamiento sexual se originó a principios del siglo XVIII, cuando la civilización occidental comenzó a categorizar médica y legalmente el comportamiento sexual (véase Etimología ).

La flagelación practicada en un contexto erótico se ha documentado al menos desde la década de 1590, como lo demuestra un epigrama de John Davies , ^{[ 183 ] [ 184 ]} y referencias a "escuelas de flagelación" en The Virtuoso (1676) de Thomas Shadwell y Knavery of Astrology (1680) de Tim Tell-Troth . ^{[ 185 ] [ 186 ]} También se han identificado evidencias visuales, como grabados a media tinta y material impreso, que revelan escenas de flagelación, como "The Cully Flaug'd" de la colección del Museo Británico. ^{[ 187 ]}

La novela Fanny Hill de John Cleland , publicada en 1749, incluye una escena de flagelación entre la protagonista, Fanny Hill, y el Sr. Barville. ^{[ 188 ]} Posteriormente, se publicaron numerosas obras sobre flagelación, entre ellas Fashionable Lectures: Composed and Delivered with Birch Discipline ( c. 1761 ), que promocionaba los nombres de mujeres que ofrecían este servicio en un aula con varas y látigos de nueve colas. ^{[ 189 ]}

Other sources give a broader definition, citing BDSM-like behavior in earlier times and other cultures, such as the medieval flagellates and the physical ordeal rituals of some Native American societies.^[190]

BDSM ideas and imagery have existed on the fringes of Western culture throughout the 20th century.^[191] Robert Bienvenu attributes the origins of modern BDSM to three sources, which he names as "European Fetish" (from 1928), "American Fetish" (from 1934), and "Gay Leather" (from 1950).^[192] Another source are the sexual games played in brothels, which go back to the 19th century, if not earlier. Charles Guyette was the first American to produce and distribute fetish related material (costumes, footwear, photography, props and accessories) in the U.S. His successor, Irving Klaw, produced commercial sexploitation film and photography with a BDSM theme (most notably with Bettie Page) and issued fetish comics (known then as "chapter serials") by the now-iconic artists John Willie, Gene Bilbrew, and Eric Stanton.

Stanton's model Bettie Page became at the same time one of the first successful models in the area of fetish photography and one of the most famous pin-up girls of American mainstream culture. Italian author and designer Guido Crepax was deeply influenced by him, coining the style and development of European adult comics in the second half of the 20th century. The artists Helmut Newton and Robert Mapplethorpe are the most prominent examples of the increasing use of BDSM-related motives in modern photography and the public discussions still resulting from this.^[193]

Alfred Binet first coined the term erotic fetishism in his 1887 book, Du fétichisme dans l'amour^[194]Richard von Krafft-Ebing saw BDSM interests as the end of a continuum.^[195]

Leather has been a predominantly gay male term to refer to one fetish, but it can stand for many more. Members of the gay male leather community may wear leathers such as motorcycle leathers, or may be attracted to men wearing leather. Leather and BDSM are seen as two parts of one whole. Much of the BDSM culture can be traced back to the gay male leather culture, which formalized itself out of the group of men who were soldiers returning home after World War II (1939–1945).^[196] World War II was the setting where countless homosexual men and women tasted the life among homosexual peers. Post-war, homosexual individuals congregated in larger cities such as New York, Chicago, San Francisco, and Los Angeles. They formed leather clubs and bike clubs; some were fraternal services. The establishment of Mr. Leather Contest and Mr. Drummer Contest were made around this time. This was the genesis of the gay male leather community. Many of the members were attracted to extreme forms of sexuality, for which peak expression was in the pre-AIDS 1970s.^[197] This subculture is epitomized by the Leatherman's Handbook by Larry Townsend, published in 1972, which describes in detail the practices and culture of gay male sadomasochists in the late 1960s and early 1970s.^[198][199] In the early 1980s, lesbians also joined the leathermen as a recognizable element of the gay leather community. They also formed leather clubs, but there were some gender differences, such as the absence of leatherwomen's bars. In 1981, the publication of Coming to Power by lesbian-feminist group Samois led to a greater knowledge and acceptance of BDSM in the lesbian community.^[200] By the 1990s, the gay men's and women's leather communities were no longer underground and played an important role in the kink community.^[197]

Today, the leather movement is generally seen as a part of the BDSM-culture instead of as a development deriving from gay subculture, even if a huge part of the BDSM-subculture was gay in the past. In the 1990s, the so-called New Guard leather subculture evolved. This new orientation started to integrate psychological aspects into their play.

The Leather Archives and Museum (LA&M) in Chicago was founded in 1991 by Chuck Renslow and Tony DeBlase as a “community archives, library, and museum of leather, kink, fetish, and BDSM history and culture.”^[201] The LA&M has an extensive collection of leather- and BDSM-related artifacts, including one of three original leather pride flags.^[202]

The San Francisco South of Market Leather History Alley consists of four works of art along Ringold Alley honoring leather culture; it opened in 2017.^[203][204] One of the works of art is metal bootprints along the curb which honor 28 people (including Steve McEachern, owner of the Catacombs, a gay and lesbian S/M fisting club, and Cynthia Slater, a founder of the Society of Janus, the second oldest BDSM organization in the United States) who were an important part of the leather communities of San Francisco.^[204][203]

In the late 1980s, the Internet provided a way of finding people with specialized interests around the world as well as on a local level, and communicating with them anonymously.^[11][205] This brought about an explosion of interest and knowledge of BDSM, particularly on the usenet group alt.sex.bondage. When that group became too cluttered with spam, the focus moved to soc.subculture.bondage-bdsm. With an increased focus on forms of social media, FetLife was formed, which advertises itself as "a social network for the BDSM and fetish community". It operates similarly to other social media sites, with the ability to make friends with other users, events, and pages of shared interests.

Además de las sex shops tradicionales, que venden parafernalia sexual, también ha habido un crecimiento explosivo de empresas de juguetes para adultos en línea que se especializan en artículos de cuero/látex y juguetes BDSM. Lo que antes era un mercado muy especializado , ahora son muy pocas las empresas de juguetes sexuales que no ofrecen algún tipo de artículo BDSM o fetichista en su catálogo. Los elementos fetichistas parecen haberse abierto camino en los mercados " convencionales ". El antiguo nicho se expandió hasta convertirse en un pilar importante del negocio con los accesorios para adultos. ^{[ 206 ]} Hoy en día, prácticamente todos los proveedores de juguetes sexuales ofrecen artículos que originalmente se usaban en la subcultura BDSM. Esposas acolchadas, prendas de látex y cuero, así como artículos más exóticos como látigos suaves para caricias y TENS para electroestimulación erótica, se pueden encontrar en catálogos dirigidos a grupos objetivo clásicos "convencionales", lo que indica que los antiguos límites parecen estar cambiando cada vez más.

En los últimos años, Internet también ha proporcionado una plataforma central para la creación de redes entre personas interesadas en el tema. Además de innumerables opciones privadas y comerciales, está surgiendo un número creciente de redes locales y grupos de apoyo. Estos grupos suelen ofrecer información completa sobre antecedentes y salud para personas que han sido expuestas involuntariamente, así como listas de contactos con información sobre psicólogos , médicos y abogados familiarizados con temas relacionados con el BDSM. ^{[ 207 ]}

El artículo 90 del Código Penal austriaco declara que las lesiones corporales (artículos 83-84) o la puesta en peligro de la seguridad física (artículo 89) no son punibles cuando la víctima ha consentido y la lesión o la puesta en peligro no ofenden la moral. La jurisprudencia del Tribunal Supremo austriaco ha demostrado sistemáticamente que las lesiones corporales solo ofenden la moral, por lo que solo son punibles cuando se produce una lesión grave (daños a la salud o una incapacidad laboral que dure más de 24 días) o la muerte de la víctima. Las lesiones leves se consideran generalmente permisibles cuando la víctima ha consentido. En los casos de amenazas al bienestar físico, el criterio depende de la probabilidad de que se produzca una lesión. Si una lesión grave o incluso la muerte fueran un resultado probable de la ejecución de una amenaza, entonces incluso la amenaza en sí misma se considera punible. ^{[ 208 ]}

En 2004, un juez en Canadá dictaminó que los videos incautados por la policía que mostraban actividades BDSM no eran obscenos ni constituían violencia, sino una actividad sexual "normal y aceptable" entre dos adultos que daban su consentimiento. ^{[ 209 ]}

En 2011, la Corte Suprema de Canadá dictaminó en el caso R. v. JA que una persona debe tener plena conciencia durante la actividad sexual específica para poder dar su consentimiento legal. La Corte dictaminó que es un delito penal realizar un acto sexual sobre una persona inconsciente, independientemente de si dicha persona dio su consentimiento previamente o no. ^{[ 210 ]}

Según el artículo 194 del Código Penal alemán, el delito de injuria (calumnia) solo puede ser procesado si la persona difamada decide presentar cargos. Se puede imputar detención ilegal si, desde una perspectiva objetiva, se considera que la víctima ha visto vulnerados sus derechos a la libre circulación. Según el artículo 228, quien inflige lesiones corporales a otra persona con su consentimiento solo infringe la ley en los casos en que el acto pueda considerarse contrario a la moral pública, a pesar de haberse otorgado dicho consentimiento. El 26 de mayo de 2004, la Sala Penal n.º 2 del Tribunal Federal Alemán ( Bundesgerichtshof ) dictaminó que las lesiones físicas con motivación sadomasoquista no son indecentes per se y, por lo tanto, están sujetas al artículo 228. ^{[ 211 ]}

Tras casos en los que se habían utilizado repetidamente prácticas sadomasoquistas como tácticas de presión contra exparejas en casos de custodia, el Tribunal de Apelaciones de Hamm dictaminó en febrero de 2006 que las inclinaciones sexuales hacia el sadomasoquismo no son indicio de falta de capacidad para la crianza exitosa de los hijos. ^{[ 212 ]}

En la legislación italiana, el BDSM se sitúa justo en la frontera entre el delito y la legalidad, y todo depende de la interpretación del código legal por parte del juez. Este concepto implica que quien cause voluntariamente una "lesión" a otra persona debe ser castigado. Sin embargo, en este contexto, "lesión" se define legalmente como "cualquier cosa que cause una enfermedad", y la "enfermedad" está mal definida en dos sentidos legales distintos. El primero es "cualquier alteración anatómica o funcional del organismo" (incluyendo técnicamente pequeños rasguños y moretones); el segundo es "un empeoramiento significativo de una condición previa relevante para los procesos orgánicos y relacionales, que requiere algún tipo de terapia". Esto podría hacer que practicar BDSM sea algo arriesgado, ya que posteriormente la "víctima" podría alegar juego sucio citando incluso una marca insignificante como prueba contra la pareja. Además, cualquier lesión que requiera más de 20 días de atención médica debe ser denunciada por el médico profesional que la descubra, lo que conlleva la acusación automática de la persona que la causó. ^{[ 213 ]}

En septiembre de 2010, un tribunal sueco absolvió a un hombre de 32 años de agresión por participar en juegos BDSM consensuales con una niña de 16 años (la edad de consentimiento en Suecia es de 15 años). ^{[ 214 ]} El sistema legal noruego también ha adoptado una postura similar, ^{[ 215 ]} que considera que los juegos BDSM seguros y consensuales no deben ser objeto de enjuiciamiento penal. Esto coincide con la postura de los profesionales de la salud mental en los países nórdicos, que han eliminado el sadomasoquismo de sus respectivas listas de enfermedades psiquiátricas.

La edad de consentimiento en Suiza es de 16 años, lo que también se aplica a las prácticas BDSM. Los menores de edad (es decir, los menores de 16 años) no son castigados por participar en prácticas BDSM siempre que la diferencia de edad entre ellos sea inferior a tres años. Sin embargo, ciertas prácticas requieren el consentimiento para lesiones leves, y solo los mayores de 18 años pueden darlo. El consentimiento debe expresarse con antelación, ya sea de forma expresa o tácita pero perceptible. En 2025, en un caso emblemático, el Tribunal Federal Supremo condenó a un hombre por violación y agresión porque no había solicitado el consentimiento de una mujer cuando la sometió a actos sexuales violentos, a pesar de que meses antes ambos habían participado en actos sadomasoquistas consensuales en los que acordaron (pero nunca utilizaron) una palabra clave. ^{[ 216 ]}

En 2002, los artículos 135 y 197 del Código Penal suizo se endurecieron para tipificar como delito la posesión de «objetos o manifestaciones [...] que representen actos sexuales con contenido violento» . En opinión de un grupo defensor del BDSM, esto equivale a una criminalización generalizada del sadomasoquismo, ya que prácticamente todos los sadomasoquistas poseen algún tipo de material que cumple con este criterio. También se opusieron a la ley que equiparaba a los sadomasoquistas con pedófilos y pederastas . ^{[ 217 ]}

En el derecho británico, el consentimiento es una defensa absoluta contra la agresión simple, pero no necesariamente contra el daño corporal real, donde los tribunales pueden decidir que el consentimiento no es válido, como ocurrió en el caso de R v Brown . ^{[ 218 ]} En consecuencia, las actividades consensuales en el Reino Unido pueden no constituir "agresión que cause daño corporal real o grave" en derecho. El Spanner Trust afirma que esto se define como actividades que han causado lesiones "de carácter duradero", pero que incluso una lesión de corta duración podría considerarse "duradera" en derecho. ^{[ 219 ]} La decisión contrasta con el caso posterior de R v Wilson, en el que se anuló la condena por marcaje consensual no sexual dentro del matrimonio, dictaminando el tribunal de apelación que R v Brown no era un precedente en todos los casos de lesiones consensuales y criticando la decisión de procesar. ^{[ 220 ]}

Tras la Operación Spanner , el Tribunal Europeo de Derechos Humanos dictaminó en enero de 1999, en el caso Laskey, Jaggard y Brown contra el Reino Unido, que no se había producido ninguna violación del artículo 8, ya que la cantidad de daño físico o psicológico que la ley permite entre dos personas, incluso adultos que consienten, debe ser determinada por la jurisdicción en la que residen los individuos, puesto que es responsabilidad del Estado equilibrar las preocupaciones de salud y bienestar públicos con el grado de control que un Estado debe poder ejercer sobre sus ciudadanos. En el Proyecto de Ley de Justicia Penal e Inmigración de 2007, el Gobierno británico citó el caso Spanner como justificación para criminalizar las imágenes de actos consensuales, como parte de su propuesta de criminalización de la posesión de " pornografía extrema ". ^{[ 221 ]} Otro caso contrastante fue el de Stephen Lock en 2013, quien fue absuelto de lesiones corporales reales con el argumento de que la mujer consintió. En este caso, el acto se consideró sexual. ^{[ 222 ]}

The United States Federal law does not list a specific criminal determination for consensual BDSM acts. Many BDSM practitioners cite the legal decision of People v. Jovanovic, 95 N.Y.2d 846 (2000), or the "Cybersex Torture Case",^[223] which was the first U.S. appellate decision to hold (in effect) that one does not commit assault if the victim consents. However, many individual states do criminalize specific BDSM actions within their state borders. Some states specifically address the idea of "consent to BDSM acts" within their assault laws, such as the state of New Jersey, which defines "simple assault" to be "a disorderly persons offense unless committed in a fight or scuffle entered into by mutual consent, in which case it is a petty disorderly persons offense".^[224]

Oregon Ballot Measure 9 was a ballot measure in the U.S. state of Oregon in 1992, concerning sadism, masochism, gay rights, pedophilia, and public education, that drew widespread national attention. It would have added the following text to the Oregon Constitution:

All governments in Oregon may not use their monies or properties to promote, encourage or facilitate homosexuality, pedophilia, sadism or masochism. All levels of government, including public education systems, must assist in setting a standard for Oregon's youth which recognizes that these behaviors are abnormal, wrong, unnatural and perverse and they are to be discouraged and avoided.

It was defeated in the 3 November 1992 general election with 638,527 votes in favor, 828,290 votes against.^[225]

The National Coalition for Sexual Freedom collects reports about punishment for sexual activities engaged in by consenting adults, and about its use in child custody cases.^[226]

One of the most commonly used symbols of the BDSM community is a derivation of a triskelion shape within a circle.^[230] Various forms of triskele have had many uses and many meanings in many cultures; its BDSM usage derives from the Ring of O in the classic book Story of O. The BDSM Emblem Project claims copyright over one particular specified form of the triskelion symbol; other variants of the triskelion are free from such copyright claims.^[231]

The triskelion as a BDSM symbol can easily be perceived as the three separate parts of the acronym BDSM; which are BD, DS, and SM (Bondage & Discipline, Dominance & Submission, Sadism & Masochism). They are three separate items, that are normally associated together.

The leather pride flag, shown to the right, is a symbol for the leather subculture and also widely used within BDSM. In continental Europe, the Ring of O is widespread among BDSM practitioners.^[232]

The BDSM rights flag, shown to the right, was designed by Tanos, a Master from the United Kingdom. It is partially loosely based on the design of the leather pride flag, and also includes a version of the BDSM Emblem (but not similar enough to fall within Steve Quagmyr's specific copyright claims for the Emblem). The BDSM rights flag is intended to represent the belief that people whose sexuality or relationship preferences include BDSM practices deserve the same human rights as everyone else, and should not be discriminated against for pursuing BDSM with consenting adults.^[233]

The flag is inspired by the leather pride flag and BDSM emblem but is specifically intended to represent the concept of BDSM rights and to be without the other symbols' restrictions against commercial use. It is designed to be recognizable by people familiar with either the leather pride flag or BDSM triskelion (or triskele) as "something to do with BDSM"; and to be distinctive whether reproduced in full colour, or in black and white (or another pair of colours).^[234]

BDSM and fetish items and styles have been spread widely in Western societies' everyday life by different factors, such as avant-garde fashion, heavy metal, goth subculture, and science fiction TV series,^[235] and are often not consciously connected with their BDSM roots by many people. While it was mainly confined to the punk and BDSM subcultures in the 1990s, it has since spread into wider parts of Western societies.

• In music: The Romanian singer-songwriter ro:NAVI featured BDSM and Shibari scenes in her music video "Picture Perfect" (2014).^[236] The video was banned in Romania for its explicit content.^[237] In 2010, Rihanna's song "S&M" and Christina Aguilera's single "Not Myself Tonight" appeared, both full of BDSM imagery. Madonna has acted in the BDSM-themed movie Body of Evidence (1993).^[238]
• In movies: While BDSM activity appeared initially in subtle form, in the 1960s famous works of literature like Story of O and Venus in Furs were filmed explicitly. With the release of the 1986 film 9½ Weeks, the topic of BDSM was transferred to mainstream cinema. From the 1990s, cinematic representation of alternative sexualities, including BDSM, increased dramatically, as seen in documentary productions such as Graphic Sexual Horror (a 2009 film based on the website Insex), Kink (a 2013 film based on the website Kink.com), and movies such as Fifty Shades of Grey (2015) and its two sequels Fifty Shades Darker (2017) and Fifty Shades Freed (2018). Raaz (2002) was Bollywood’s first brush with BDSM — a dark romance where control, submission, and desire ignited a new kind of passion.
  • Las películas de Cincuenta sombras han sido criticadas por confundir actividades abusivas con prácticas BDSM consensuales. "Gran parte de lo que ocurre en la relación principal de Cincuenta sombras de Grey es violencia doméstica, tanto física como emocional, y para las personas cuya comprensión del BDSM se limita a imágenes de bolas chinas y salas de tortura, esta es una idea errónea peligrosa que se debe fomentar". ^{[ 239 ]}

Si bien era posible encontrar ciertos elementos relacionados con el BDSM en el teatro clásico, no fue hasta el surgimiento del teatro contemporáneo que algunas obras lo adoptaron como tema principal. Un ejemplo de ello son dos obras, una austriaca y otra alemana, en las que el BDSM no solo se incorpora, sino que se integra plenamente en la trama.

• Worauf sich Körper kaprizieren , Austria. Peter Kern dirigió y escribió el guion de esta comedia, que es una adaptación contemporánea de la película de Jean Genet de 1950, Un chant d'amour . Trata sobre un matrimonio en el que la esposa (la veterana actriz Miriam Goldschmidt) somete a su marido (Heinrich Herkie) y al mayordomo (Günter Bubbnik) a su trato sádico hasta que dos nuevos personajes toman su lugar. ^{[ 240 ]}
• Ach, Hilde ( Oh, Hilda ), Alemania. Esta obra de Anna Schwemmer se estrenó en Berlín. Una joven Hilde queda embarazada y, tras ser abandonada por su novio, decide convertirse en dominatrix profesional para ganar dinero. La obra construye con esmero una imagen lúdica y frívola del mundo de las dominatrix profesionales. ^{[ 241 ]}

Aunque en épocas anteriores se crearon ejemplos de literatura que satisfacían los gustos BDSM y fetichistas, la literatura BDSM tal como existe hoy en día no se puede encontrar mucho antes de la Segunda Guerra Mundial .

El término sadismo proviene de la obra de Donatien Alphonse François, marqués de Sade , y el término masoquismo proviene de Leopold von Sacher-Masoch , autor de Venus en pieles . Sin embargo, cabe destacar que el marqués de Sade describe abusos no consensuales en sus obras, como en Justine . Venus en pieles describe una relación de dominación-sumisión consensual.

Una obra fundamental en la literatura BDSM moderna es sin duda * Historia de O* (1954) de Anne Desclos bajo el seudónimo de Pauline Réage .

Otras obras notables incluyen 9½ Weeks (1978) de Elizabeth McNeill , algunas obras de la escritora Anne Rice ( Exit to Eden y su serie de libros Claiming of Sleeping Beauty ), Jeanne de Berg ( L'Image (1956) dedicada a Pauline Réage ), la serie Gor de John Norman y, naturalmente, todas las obras de Patrick Califia , Gloria Brame , el grupo Samois y muchas del escritor Georges Bataille ( Histoire de l'oeil-Story of the Eye , Madame Edwarda, 1937), así como las de Bob Flanagan ( Slave Sonnets (1986), Fuck Journal (1987), A Taste of Honey (1990)). Una parte común de muchos de los poemas de Pablo Neruda es una reflexión sobre los sentimientos y sensaciones que surgen de las relaciones de EPE o intercambio erótico de poder. La trilogía Fifty Shades es una serie de novelas románticas eróticas muy populares de EL James que involucran BDSM; Sin embargo, las novelas han sido criticadas por su representación inexacta y dañina del BDSM. ^{[ 242 ]}

En el siglo XXI, varias editoriales universitarias de prestigio, como las de la Universidad de Duke , la Universidad de Indiana y la Universidad de Chicago , han publicado libros sobre BDSM escritos por profesores, otorgando así legitimidad académica a este tema que antes era tabú. ^{[ 243 ]}

• En fotografía: Eric Kroll e Irving Klaw (con Bettie Page , la primera modelo de bondage reconocida), y el fotógrafo japonés Araki Nobuyoshi , cuyas obras se exhiben en importantes museos de arte, galerías y colecciones privadas, como la de la baronesa Marion Lambert, la mayor poseedora de arte fotográfico contemporáneo del mundo. También Robert Mapplethorpe , cuya obra más controvertida es la que retrata la escena BDSM clandestina de finales de los años 60 y principios de los 70 en Nueva York. El homoerotismo de esta obra avivó un debate nacional sobre la financiación pública de obras de arte controvertidas.
• Comic book drawings: Guido Crepax with Histoire d'O (1975), Justine (1979) and Venere in Pelliccia (1984); inspired by the work of Pauline Réage, the Marquis de Sade and Leopold von Sacher-Masoch. John Willie and The Adventures of Sweet Gwendoline (1984) which was the basis for the film The Perils of Gwendoline in the Land of the Yik-Yak. The Sunstone/Mercy (2011-ongoing) books by Stjepan Sejic have become very popular and are found in many conventional bookstores around the world.
• In graphic design: Eric Stanton and his work on dominance and female bondage, as well as Hajime Sorayama and Robert Bishop.
• In art deco sculpture: Bruno Zach produced perhaps his best known sculpture—called "The Riding Crop" (c.1925)—which features a scantily clad dominatrix wielding a riding crop.^[244]