Deviant Dirty Talk (Jungle Fever ("Jungle": American association…
Deviant Dirty Talk
: American association between "the jungle" and Africa; overlapping association between Africa and black skin (regardless of nationality or self-identification of persons described)
"Jungle" and its African associations have their root in anti-black racism and stereotypes about Africa (links to racialized language attacks such as: "monkey", "go back to Africa", etc). However, the term "jungle", used with associations to blackness and/or Africa, also appear in black culture (music, literature, etc.); possibly inspired by Pan-Africanism or multiple cultural movements to redefine black identity in the 1960s-1980s.
"Jungle Fever" in popular representations also evokes a form of colorism, which further emphasizes the lack of relationship between who the term is applied to and how they actually self-identify. "jungle fever" often describes in its object not just blackness but dark skin -- lighter skinned black people can be included, but are not the primary example. A possible implication is that non-black attraction to dark skin, specifically, warrants extra explanation (in the form of "fever").
Many argue that the term (and behavior) exoticizes and/or fetishizes dark skin and is therefore racist. Others argue that attraction is involuntary and uncontrollable, and presumably cannot be racist because it cannot express intent.
: descriptive of the habitual nature of the sexual attraction; implies that the attraction is involuntary to some extent (removing personal responsibility); as a slang term used in other contexts, here "fever" places the attraction within the popular culture of its time (origin: 1960s-70s) (normalization)
Originally, "jungle fever" described white women attracted to black men. It now is most often used to describe white men who are attracted to black women. Unclear what the switch indicates, or how the term impacts queer relationships, or what the persistence of the term indicates about interracial relationships in the US.
: "to have jungle fever"; Habitual sexual attraction to black people by a non-black person; [state of being]
: descriptive of the habitual nature of the sexual attraction; implies that the attraction is involuntary to some extent (removing personal responsibility); unclear when exactly this term emerged and to what extent it's informed by "jungle fever".
"to have yellow fever"; Habitual sexual attraction to Asian women by (primarily) white men; [state of being]
: Refers to Asian skin (derogatory/offensive); has its roots in historic xenophobia/exoticization of Asian people; used to place Asians within an existing racial hierarchy and differentiate Asian skin from white skin (in order to maintain that hierarchy); origins of the term are unclear, but American exoticization of Asian people and culture can be linked in waves to the Opium Wars and World War II.
"Yellow fever" is particularly gendered and most commonly refers to white men being attracted to "Asian girls"(see Disc:Colorism), as well as specifically being attracted to "feminine traits" which are supposedly particularly natural to "Asian girls". Those traits, which include being submissive and quiet/reserved, are sexist and gender hierarchial. The contemporary image of the "Asian girl" remains linked to the Western conception of the "geisha", which contributes to a stereotype of hyper-sexuality. Because these traits are particularly desirable to men, the term "yellow fever" is particularly gendered.
[Discussion: Gender + Race]
That those specific ("wifely") traits are connected to a Western, white construction of "Asian" identity is indicative of racism, fetishization of Asian cultures and non-Western features, and possibly a gender-hierarchial emasculation of "Asian" identity in Western culture. Asian men are not similarly fetishized; there is instead a stereotype of impotence or unattractiveness associated with Asian men. A Western association between Asian/"Asian" identity and submissiveness is in fact an expression of perceptions of Western supremacy over Asian cultures (likely rooted, again, in WWII, the Vietnam War and the Korean War).
The self-identifications of the (largely) women who are being described using this term is less relevant or irrelevant; the term "yellow" refers not to Asian descent but to a certain level of "Asian-ness" of features and mannerisms. These tend to be (gendered): petite size, long shiny black hair, wide eyes, intelligence, submissiveness, more sexual or hypersexual, quietness. This construction of the "Asian girl" is informed by historical racism and stereotyping, as well as by the commercial reproduction or fabrication of stories of wartime experiences with sex workers in Vietnam and Korea (and even Japan) in the cultural mainstream.
"to be an exhibitionist"; To sexually enjoy having sex and/or experiencing sexual pleasure and/or being naked in front of others; regardless of whether the people to whom the sex/nudity is visible to were informed before the fact. [Identity]
represents a deviation from sexual "normalcy" in that it violates the value on the exclusivity of the bodies of sexual partners to each other's access only. Having sex and/or being naked in public removes that exclusivity and invites others into the sexual relationship by way of viewing the bodies of those involved. That the people to whom the sex is visible have (possibly) not consented to participating in the sexual relationship in that way is not emphasized as the problematic element of "exhibitionism" further underlines the idea that the actual wrong committed by "exhibitionists" is the transgression against exclusivity.
The popular representation of the "exhibitionist" tends to be either man/woman couples, a single woman, or women together. The single exhibitionist man is regarded as more creepy (masturbation) or amusing (streaking) than sexy, and similarly men together are less publicly desirable than women together. Both the apparent necessity of the display of the female/feminine form to public sexuality and the gender-hierarchial nature of the imposed binary on public sex are exemplified by the function of the "exhibitionist".
The male/masculine coded term for a sexually dominant person is simply "Dom" (vs. Domme) or "Dominant" (vs. Dominatrix) ("Top" is functionally gender-neutral), and is only coded male/masculine in contrast to the overtly female/feminine coded terms. Of these gender-coded terms, "Dominatrix" is the only one that appears prominently in pop culture.
The image of the Dominatrix connotes two things: 1) the assumptive role of the man within "normal" sexual relationships is dominant or is believed to be dominant, which makes the idea of the sexually dominant woman fetishizable/desirable/exotic/erotic, and 2) the man's fantasy of the sexually dominant woman is much more visible than the seemingly interrelated woman's fantasy of the sexually submissive man. Notice that it is easier and apparently more acceptable/desirable for a woman to transcend her role in "normal" sex than for a man -- despite the fact that the one seems to demand the other.
"to be a dominatrix"; refers to a sexually dominant and/or sadistic woman, usually in the context of sex work (though also as a more casual descriptive term for sexually dominant women). [identity]
Synonymous with "kink", "to be into BDSM"; Used as an umbrella term to generally express acts which are considered not "vanilla", or in some way deviant. Defined as a nested acronym of "Bondage/Discipline, Dominance/Submission, Sadism/Masochism"; the most immediate association are with "bondage", "sadism", and "masochism". [descriptor]
BDSM and its practitioners are popularly associated with mental illness, sexual violence (in contrast to consensual violence) "sick" deviance from sexual norms (possibly in part due to the overlap with queer communities). Acts coded as BDSM are controversial enough that anonymity and privacy are important features to practitioners who want to maintain public power, authority or even identity in conventional/"mainstream" circles.
A possible explanation for the taboo nature of BDSM in popular culture is revulsion to any connection between sex and violence or physical harm. Consensual damage to one's body, while socially acceptable in other arenas (sports, etc), is re-contextualized by an attachment to eroticism or attraction. Sex and sexuality are socially guarded classes; any violation of that social code is subject to a higher scrutiny. Revulsion to a sexual attraction to violence, pain, and/or loss of control may represent more revulsion to a transgression against "normalcy" than even discomfort with extreme sex acts.
"to be a cougar"; Sexual attraction to younger men by older women; [identity]
: connotes a predator/prey relationship between the older woman and the younger man; expresses volition on the part of the older woman, with the younger man being the passive object of attraction.
"Cougar" in interestingly gendered in several ways. a) There is no gender-reversed corollary, despite older man/younger woman relationships having more representation in pop. culture. b) It implies that the attraction is one-sided, or imbalanced towards the older woman. c) It implies an element of violence from the older woman and/or absence of volition/choice/responsibility from the younger man in order to "explain" the relationship. d) It implies that an older woman/younger man relationship requires additional explanation.
To have sex during at least one sexual partner's menstrual cycle. [act]
The menstrual taboo appears in a variety of contexts. The simultaneous obsession with and revulsion to female/feminine bodies and vaginas is epitomized by the term "period sex". The stigmatization of female/feminine bodies and/or vaginas, especially in the context of sexuality, has in pop culture reduced the question of whether or not to have sex during the menstrual cycle to the desire of their sexual partner, rather than to their own comfort or desire. "Period sex" fits into a larger context of removing sexual agency from non-male/masculine people.
Discomfort with bodies in the context of sexuality, both one's own body and one's partner(s), leads to the reduction/rejection of certain types of sexual acts regardless of desire or interest. It is a particular consequence of socially controlled sexual "normalcy" that acts which involve unapproved body parts and/or body parts in unapproved states are made taboo arbitrarily (note: straight men and anal sex).
"to cross-dress"; Used to describe people who sexually enjoy presenting themselves as contrary to their gender identity, through clothing, makeup, etc.; whether during sex, for sex acts, or not. [act] [Identity]
It is unclear what exactly a contrary gender presentation is on a theoretical level; for the purposes of reflecting the reality of how the term is used and the people who identify with it, "cross-dressing" can be more loosely defined as presenting as female/feminine/woman if one identifies as male/masculine/man, and vice versa. The term is usually applied or self-applied to men who cross-dress as women; a category which used to be most popularly termed "transvestites".
reflects the eroticization of gender within the context of sexuality, and connotes the reversal of sexual gender roles (though does not necessitate that reversal). A possible explanation for the transgression of "cross-dressing", (beyond the violation of the construct of gender presentation) is the idea that breaking gender norms is not just possible, but sexually attractive. The combined factors of the gender-hierarchy violation and the sexual "normalcy" violation may explain why "cross-dressing" is deviant.
"to give and/or receive a golden shower"; used to describe the sexual act in which one sexual partner urinates on the other(s) body and/or into the other(s) mouth. [act]
Discomfort with bodies in the context of sexuality, both one's own body and one's partner(s), leads to the reduction/rejection of certain types of sexual acts regardless of desire or interest. It is a particular consequence of socially controlled sexual "normalcy" that acts which involve unapproved body parts and/or body parts in unapproved states are made taboo arbitrarily (note: straight men and anal sex). Urine, for instance, is sterile and not dramatically different from semen, but is dramatically less socially acceptable in the context of sex.
is a euphemistic term, and perhaps pointedly connotes qualities of purity (gold) and cleanliness (shower). Though the notion of sexually enjoying one's partner's bodily fluids on one's own body is "normal" w/r/t other fluids, urine is treated as abnormal. The relationship between urine and bodily waste, and the fact that urine is normally discarded in bathrooms differentiates urine from (for instance) semen, but given that semen can also be discarded as waste, it does not explain the stigma. The concept of degrading one's sexual partner by urinating on them might explain the difference, but does not explain with ejeaculating on a partner in any form is significantly different.
"To be an adult baby"; Used to describe people who enjoy the sexual fantasy and/or role-play of acting like an infant or small child during sex/sexual acts. [Identity]
The discomfort surrounding the "adult baby" could stem from the implied relationship between sex and infants, the perceived discomfort of an adult acting immature, the role of the sexual partner to the adult baby, etc. The social distinction of note between the "adult baby" and the "barely legal" is the legally rigid but socially nebulous line between pedophilia and attraction to younger individuals. The extreme case of the "adult baby" is both unifying, in that the adult can legally and socially consent to sexual acts, and disruptive, in that the age fantasy is much younger than the legally unacceptable but socially gray-area age fantasy.
The popular representation of the "adult baby" tends to be of a male/masculine coded person. This may be explained by, 1) the psychologically proposed association between male/masculine sexuality and their mothers; given that the act is accepted to be deviant, using a theory about male/masculine/man obsession with the mother to explain the motivation for the act makes it more socially palatable, and 2) the social infantilization of female/feminine identity and female/feminine sexuality shifts the conception of the female/feminine adult baby from the deviant to the approaching the "norm".
"To be a cuckhold"; Used to describe a man whose wife or sexual partner has sex with another man or with other men; whether by agreement between the couple or without the man's knowledge. [Identity]
has become an alt-right/ultraconservative umbrella term for men seen as emasculated and actions seen as emasculating. It is used as politically descriptive of actions/decisions which are not in line with alt-right values. The term is also used in internet communities which are non-PC or anti-PC, divorced from overt political associations.
"Cuckhold" is historically and contemporarily derogatory because it connotes a loss of masculinity. Thus, loss or lack of masculinity is understood to be negative, such that the term is misogynistic and gender-hierarchial on face. Further, masculinity is defined by some sexual value on exclusivity of access to a female/feminine-coded sexual partner, or some ownership that is violated by the insertion of a different penis. Thus, definition of masculinity implied by the term is misogynistic, gender-hierarchial, homophobic, and toxic to male/masculine-identifying people.
The term "cuckhold" is racialized by a framework in which the woman and "cuckhold" man are white and the other man is black. This framework appears historically in several contexts, both expressed as a fear (building on stereotypes about black male sexual aggression and violent attraction to white women) and as fantasy. White exoticization of black male sexuality and objectification of black male bodies are both expressed by the "cuckhold" mythos.
Buzzfeed, Cosmopolitan, Huffington Post, Cracked, CuriousRead, NY Daily News, UrbanDictionary, Oxford English Dictionary, The Heart Podcast. [Created for ER42: Sex and Ethical Reasoning, Spring 2017, Harvard College]