by Ellen Wright of De Montfort University, Leicester, UK. Model Bettie Page and filmmaker/photographers Irving and Paula Klaw have left a curious cultural legacy. Their work together, between 1952 and 1957, often filmed in a studio above the Klaw’s photo and bookshop, resulted in a catalogue of pin-up and fetish photographs, a clutch of burlesque revue B-movies and a number of short, silent 8mm and 16mm, mail order fetish ‘specialty’ films, intended for home exhibition. In these films Page, clad in lingerie, stockings and vertiginously high heels, would enact requested fetish and BDSM scenarios, either alone or with other young women.
by Lynn Comella, University of Nevada, Las Vegas, US. Susie Bright was not yet the nationally known author and trailblazer Susie Sexpert when she walked through the doors of Good Vibrations for the first time in 1980. She was 22 years old and lived around the corner from the store at Twentieth and Valencia Streets. Bright remembers that initial visit vividly. Honey Lee Cottrell, who would later become Bright’s lover and collaborator, was working behind the counter. Cottrell, a butch lesbian with prematurely greying hair, was opening envelopes that contained a single quarter – the amount that the store’s founder, Joani Blank, was charging at the time for an itemised list of vibrators that doubled as the company’s mail-order catalogue. Bright watched curiously as Cottrell opened the envelopes and stacked the quarters, one on top of the other, next to the cash register. ‘Why don’t you just put them in the register?’ she finally asked. ‘We don’t know how to record it’, Cottrell replied. ‘It’s not a sale and no one can figure out what it is, so we just pile them up on the side and Joani says she will deal with it later’.
by Caroline West, Dublin City University, Ireland. Sex: The Annabel Chong Story (Gough Lewis 1999) is a documentary based on a porn film starring Annabel Chong, a woman catapulted to infamy through porn. Chong, whose real name is Grace Quek, is a 22-year-old Singaporean woman who partook in a gangbang, billed as The World's Biggest Gangbang, in having sex with 251 men over ten hours. The film follows Chong as she discusses her motivations for taking part in the film, the buildup and promotion of the event, and the fallout.
by Neil Jackson, University of Lincoln, UK. The uncut Caligula (Tinto Brass 1979) received an 18 certificate in 2008 regardless of the fact that it was relieved of more than 10 minutes of its running time before an ‘X’ certificate was granted for its theatrical release in 1980. This new-found sympathy for the film was justified because its hardcore imagery supposedly ‘served some kind of purpose in order to illustrate the decadence of ancient Rome’, that wasn’t ‘wholly gratuitous’ and that, quite importantly in this context, ‘it would be viewed today as a historical curio’. This is underpinned by the contention on the BBFC’s own website that ‘the passage of nearly 30 years had significantly diminished the film’s impact’. Regardless of all of this obfuscation, the fact remains that this was a film produced by Bob Guccione, one of America’s premier pornographer publishers, and directed by Tinto Brass, Europe’s seminal exponent of high end, softcore erotica. In light of Cooke’s justification, it would appear that two male individuals, both of whom were steeped in the creative and commercial global possibilities of real and simulated sex on film, somehow forged an infamously uneasy alliance that contrived to produce something that wasn’t actually a ‘sex work’.
by Carol Siegel, Washington State University Vancouver, US. As many people who are part of or at least conversant with BDSM communities have pointed out, the Fifty Shades novel and film series is not about the consensual sex that they practice. In such communities the masochist is not only generally truly in control of the situation due to prior negotiation but, more importantly, because most BDSM practitioners identify as bottoms (i.e. masochists). As Gilles Deleuze explained in his landmark introduction to Sacher-Masoch’s 1870 novella Venus in Furs, sadism and masochism are distinct sexual systems.  In sadism the sadist's desire to control and hurt the partner is the driving force of an encounter. In the masochistic system, ‘the masochist's sadist’ concentrates on pleasing the partner and meeting that partner's needs for specific kinds of pleasurable pain. The sexual system of sadism is inherently patriarchal just as it is inherently about exerting power over a person who lacks the power to resist, while as many from Theodor Reik on have argued, the masochistic system is inherently anti-patriarchal because it strips away the ability of the powerful to control the subordinate by making a mockery of punishment.  If beatings don't daunt but instead delight then they can't be used to control. In contrast to this, Fifty Shades seems to be about the pleasures awaiting women who are willing to submit to the infliction of pain they don't enjoy in order to be loved, protected and (lavishly) financially supported.
by Neil Jackson, University of Lincoln, UK. Has anybody seen a good ‘sex work’ recently? At best, it is a question that is likely to cause mildly embarrassed befuddlement in the casual film enthusiast. At worst, anybody even mildly attuned to sociolinguistic nuances may infer suggestion of voyeuristic interest in the workaday toils of prostitution. Either way, ‘sex work’ is a generic term that has been deployed by the British Board of Film Classification (BBFC) to distinguish the titillating, affective charge of wanton hardcore pornography. It is a phrase that has become the board’s common descriptor for hardcore films with an R18 classification (the ‘R’ being an abbreviation of ‘restricted’). This limits sale or projection to premises specially licensed to handle such material, and separates it from non-pornographic, dramatic or documentary feature film formats that present sexually explicit themes and images for an adult audience at the 18 certificate level. Essentially, if the BBFC determines that a film is pornographic in nature and intent (that is, designed primarily to sexually arouse the spectator), it is dealt with as a ‘sex work’.
by Carol Siegel, Washington State University Vancouver, US. If one is a feminist, or even sympathetic to the idea that women aren't inferior to men, there is a lot to be outraged by in the Fifty Shades franchise. But I write this negative response to Fifty Shades Darker (James Foley 2017) neither in anger nor sadness, but in disappointment because the film was so boring.
by Ruth Beresford, University of Sheffield, UK. Pornography is something that we all need to talk about. Whether you like it or not, whether you use it or not, pornography has significant social, political and legal implications for us all. New technologies and the internet are constantly changing the pornographic landscape, making the sexually explicit more accessible, available and presented as more diverse than ever before. My own research concerns women’s lived experiences of pornography. It investigates the ways in which women experience, perceive and feel about pornography. I have recently launched the Living With Porn(ography) Project in order to develop an understanding of the ways in which one can experience pornography. Together with a group of women, the project is designed to examine what it means for our lives whether as a user, performer or someone just navigating it within society.
by Susanna Paasonen, University of Turku, Finland. In a scene from Jan Soldat’s 2016 documentary film, Coming of Age, a senior male couple recount the beginning of their relationship as a fisting date. Horst is sitting topless on a sofa and Kalle, dressed in a plastic bib and diaper, sits in a playpen hugging a teddy bear with a markedly pensive expression.
by Colette Balmain, Kingston University, UK. In Screening Sex, Linda Williams insists on the double meaning of the verb to screen ‘as both concealment and revelation.’  While sex in US cinema is marked by a movement away from concealment toward revelation, in Japanese cinema screening sex is marked by an oscillation between concealment and revelation with the sight of the sex act classified as obscene and needing to be obscured from the gaze. Nowhere is this clearer than in eroductions (erotic productions) of the 1970s and 1980s and, in particular, within Nikkatsu’s Roman Porno. In this post, I consider the emergence of Roman Porno in 1971 and Nikkatsu’s recent rebooting of the genre in 2015 in order to chart the way in which the reboots demonstrate a shift in attitude towards screening sex, albeit maintaining that the conventions of female desire are filtered through the male directorial gaze.