Lesha
This position is used for attaching a leash to the collar of a standing or kneeling girl. The girl would stand or kneel with her back towards her Master. Her chin is to be held up and her head turned to the side to facilitate the attaching of the leash. Her hands would be crossed behind her back so that they could be tied if required.

Slave Bracelets
This is fairly similar to Lesha. The girl's hands are pulled behind her back, her wrists touching. Slave bracelets can then be attached. She can also be ordered to remain in this position and thus bound by the Master's will.

Leading Position
This position is used for leading a slave by her hair. She would stand a little behing her Master and bend over from the waist. Her head is to be placed at the Master's hip in order to allow him to lead her by her hair.

Kneeling to the Whip
The girl would first assume the kneeling position with her arms crossed in front of her breasts. She would then put her head to the floor. Her hair is to be swept to one side so that it can in no way shield her from the blows of the whip

Submission Position
This position is used by a girl to submit herself to a particular man. Free women can submit themselves in this way and a warrior is bound by his codes either to accept the girl's submission or slay her. This might also be done as part of a collaring ceremony. The girl is required to kneel back on her heels but extend her wrists crossed for binding and her head beneath them.

Obesiance

There are many ways in which a girl can perform obesiance. One described in the books is where the girl kneels and bends at the waist so that her left cheek can be placed on the floor. The palms of her hand are to be placed on the floor. Bellying is also considered a form of obesiance. From a bellying position the girl might do obesiance by licking the dust from her Master's boots or by dusting them with her hair.

Slaver's Bow
This may be used to display a girl who is being sold. The slaver will commonly bend the slave girl's body from either a standing or kneeling position so that the bow of her beauty be exposed. He may take her by the hair in order to accomplish this.


It was recommended by Gorean merchant law that all slave girls be branded and collared. This was partly done for purposes of identification and partly also to impress upon the girl that she was now legally an animal. Merchant law recommended various brand sites: the left or right thigh; the lower left abdomen; the left breast; behind the left ear. Of these sites the most popular in the books was the left thigh. In this section I will look at some of the brands described in Gor books.
The Kef
By far the most common brand type on Gor was the Kef. One of the descriptions of this brand can be found in Dancer of Gor.
"I had now been branded, a small graceful mark burned into
my left thigh, high, under the hip. It had a vertical bar,
a rather strict one, with two curling, frondlike extensions, rather
near its base, as though in submission to it. It looked a little like a "K"
That was mine, There were variations on this theme. Some of the
other girls had similar brands, but, in one respect or another somewhat different.
There were other sorts of brands, too, but the "K-type" brand was the
most common.
p66 Dancer of Gor

In the description given we can see that the brand was meant to be attractive and feminine. The brand is also meant to be clean and precise.
"If you knew me not of the metal workers," I asked, "why did you permit me to mark the blond haired slave?"
"I wished to see what you would do," he said.
"You risked a badly marked thigh on the girl," I said.
"The mark was perfect," said Ulafi.
"Thus you see," said I, "that I am truly of the metal workers."
"No," said Ulafi. "I knew you were nnot of the metal workers.
Thus I saw that you were truly of the warriors."
"Should I have blurred the brand?" I asked.
"That would have been a shame," said he, smiling.
"True," I grinned. All men like a well-marked girl.
p85 Explorers of Gor

From this we see that it is important that the girl be well and cleanly marked. The brand will stay on her for the rest of her life and a blurred brand would considerably decrease her value.
It was also meant to suggest that the girl was under discipline. This is made clear by the description given in Dancer of Gor when it talks of the vertical bar with the two curling extensions which were as in submission to it. This could be intrepreted as femaleness being subject to the maleness of the strict vertical bar.
Despite it's attractiveness the Kef brand in all it's variations was the most common brand type on Gor. One of the primary reasons it was given to slaves to make them understand that they were now no more than a common slave girl.
"I have five brands," said the metal worker, "the common Kajira brand, the Dina, the Palm, the mark of Treve,
the mark of Port Kar."
"We have a common girl to brand," said Ulafi. "Let it be the common Kajira brand."
p 70 Explorers of Gor

Although it is the case that common slaves were normally given the Kef brand it does not automatically follow that girls with any other brand were not common or low slaves.
The Dina
The Dina is another of the common slave brands found upon Gor. It is the brand given to the former Judy Thornton in Slave Girl of Gor.
"....my own brand was the "dina"; the dina is a small, lovely, multiply petaled flower,
short-stemmed, and blooming in a turf of green leaves, usually on the slopes
of hills, in the northern temperate zones of Gor; in its budding, though in few
other ways, it resembles a rose; it is an exotic alien flower; it is also spoken
of, in the north, where it grows most frequently, as the slave flower...."
p61 Slave Girl of Gor.
This again is described as a very feminine brand. It is a flower with exquisite petals, complementing the feminine beauty of the slave. However, in the north at least, it is a common flower, referred to as the slave flower.
Dina later makes it clear that the brand is not that unusual upon Gor.
"As it became more popular, it was becoming, simultaeneously, of course, a fairly common brand.
Girls branded as I was were already spoken of on Gor, rather disparingly as "dinas".
p 63 Slave Girl of Gor.
Thus the Dina although a little more exotic would still be regarded as the mark of a common slave.
The Brand of the Four Bosk Horns

This is the mark that the Tuchuks use to brand their slaves.


"....the brand of the Tuchuk slave, incidentally.....is the sign of the four bosk horns
that of the Tuchuk standard; the brand of the four bosk horns, set in such a manner as to
somewhat resemble the letter "H", is only about an inch high....the brand of the four bosk horns
, of course, is also used to mark the bosk of the Tuchuks, but there, of course, it is much larger
p62 Nomads of Gor
Generally this brand would only be found on girls who had, at one time, been properties of the Tuchuks. It is significant that this was also the brand used to mark animals thus reducaing the slave to this status.
The Mark of Treve
This was a brand given to slave girls owned by those of Treve.


"Incised deeply, precisely, in that slim, lovely, now-bared thigh was a startling mark, beautiful, insolent,
dramatically marking that beautiful thigh as that which it now could only be, that of a female slave"
"It is beautiful," I whispered.
..."It is the first letter, in cursive script, " she said, " of the name of the city of Treve."
p277 Captive of Gor
This, like the Kef is a cursive representation of a letter in the Gorean alphabet. Kai would imagine that this is a T in shape, perhaps also with a strict vertical bar like the Kef and with the crosspiece being cursive in design. This mark would generally only be found on girls who had been enslaved by those of Treve.
This brand was used by those of Torvaldsland to mark their slaves.
The brand used by Forkbearrd is not uncommon in the north, though there is less uniformity in Torvaldsland on these matters than in the south.... The brand used by the Forkbeard, found rather frequently in the north, consisted of a half circle, with at its right tip, adjoining it, a steep diagonal line. The half circle is about an inch and a quarter in width, and the diagonal line about an inch and a quarter in height. The brand is, like many symbolic. In the north, the bond-maid is sometimes referred to as a woman whose belly lies beneath the sword.
p 105 Marauders of Gor
This brand would usually only be found on girls who had at one time been slaves in Torvaldsland. The symbolic nature of it again emphasises the slave's vulnerability and femininity.

The Taharic slave mark

This brand was used by those of the Tahari to brand their slaves.
"The contact surface of the iron would be formed into the Taharic character 'Kef'
...Taharic is a very graceful script. It makes no distinctions between capital and
small letters and little distinction between printed and cursive script.....The initial
printed letter of 'Kajira', rather than the cursive letter, as generally, is used as the
common brand for women in the Tahari. Both the cursive letter in common Gorean and the printed letter
in Taharic are rather lovely, both being somewhat floral in appearance.
p148 Tribesmen of Gor
This may be seen as a regional variation of the Kef. It would generally only be found on girls who has served in the Tahari. The emphasis again is on femininity and attractivess.

Penalty Brands
These were brands used as a punishment to the slave girl.
"Sometimes, too," she said,"a girl may be branded as a punishment, and to warn others
against her."
I looked at her puzzled.
"Penalty brands," she said. "They are tiny, but clearly visible. There are various
such brands. There is one for lying, and another for stealing."
p277 Captive of Gor
This is the only time in the books that these are mentioned apart from when Elinor receives them later in this book. This may be because Elinor, to Kai at least, is the most difficult and rebellious slave in the whole series. Kai can see how penalty brands would have a deterrent effect, in that the punishment would be very painful and the brands would remain forever marking the girl as a thief and a liar.
Kai has attempted in this section to describe the main brands found in Gor books. If Kai has missed one out inadvertantly, she begs your forgiveness and asks you to e-mail her with the details. Although branding is illegal in the UK at least, Kai hopes that this section will act as inspiration to those who wish to be marked in some other way. The descriptions could be adapted to designs for tatoos for example.
ost Gorean slave girls wore collars of some variety. It was possible for the slave girl's bondage to be displayed in some other manner such as a locked bracelet or anklet, but this was not usual upon the world of Gor. In this section Kai will examine the reasons for collaring a slave and the slave collars represented in the Gor books.
Kai has worn her Master's collar since her enslavement as much as it is practical to do so. She sometimes needs to have it taken off as she is forced to go to work at the moment and although Kai is not ashamed of her collar she feels that her boss would tell her to remove it and Kai doesn't even know how so this would be a little difficult and embarassing for her. Kai has a collar made by Dreamer whose homepage can be found here It is of the type which has a combination lock of which Kai does not know the combination. Being collared impresses Kai's slavery upon her. It is much like the brand in showing Kai that in Gorean terms she is classed as no more than an owned animal. Kai does feel much more helpless and slave-like knowing that she cannot remove her collar. It has also had a profound releasing effect on Kai's sexuality.
In the Gor books it is said that there are four common purposes of a collar.
"The collar has four common purposes, Master," she said.
"First, it visibly identifies me as a slave, as a brand
might not, if it should be covered by clothing. Second, it
impresses my slavery upon me. Thirdly, it identifies my master.
Fourthly-fourthly-"
"Fourthly?" he asked.
"Fourthly," she said, it makes it easier to leash me."
p80, Explorers of Gor
Firstly then it is important to place a visible token of a slave's bondage on her so that there may be no confusion amongst freepersons as to her status. If this were not so it might be possible for a slave to escape and/or to masquerade as a free woman. The collar does impress a girl's slavery on her as Kai has discussed above. The fact that the collar has the girl's Master's identity on it means that she is more careful to behave as a slave when not in the presence of her Master. She knows that if she is displeasing to another free person that that person can easily contact her Master to have him correct her ways. This also makes it easier to identify her Master so she can be returned to him in the event that she runs away. The fourth reason given is also valid in that a girl may expect to be leashed and the collar does provide a convenient point from which to attach a leash. As Tarl goes on later on this page to say, the collar also facilitates putting the girl in various ties, although this is not seen as part of the four common purposes.
There were various types of collar on Gor and on the next page Kai will look at the variations between them.
The common Gorean slave collar

This collar was worn by most slave girls on Gor. The common collar on Gor was a hinged circular band which was flat and locked snugly on the girls throat. There is some debate about the nature of the lock. In Raiders of Gor Tarl says that:
"The common female slave collar on Gor has a seven-pin lock.
There are, incidentally, seven letters in the most common Gorean
expression for female slave, Kajira."
p 294 Raiders if Gor
This would be fine apart from the slight problem that Kajira has six letters not seven. Kajirae, the plural has seven so it could be argued that this is what was meant by the statement. It could also be that in the Gorean spelling the expression did have seven letters. More than likely though it is a misprint. The important thing is anyway that the collars did lock and could not be removed by the girl without the key.
The common Gorean slave collar could be made of other materials such as gold or they could be bedecked with jewels. Collars such as these would be used to indicate high slaves.
Plate Collars
These collars were usually given to low slaves or slaves who had not yet been trained sufficiently to be given a lock collar. They were straight bars of iron which were curved about the girl's necks.
"When the smith arrived, he took, from a rack in the wall,
two narrow, straight bars of iron, not really plates but narrow cubes
, about a half inch in width and fifteen inches in length.
The girls were then motioned to the anvil. First Virginia, and
then Phyllis laid their heads and throats on the anvil, heads turned
to the side, their hands holding the anvil, and the smith, expertly, with
his heavy hammer and a ringing of iron, curved the collar about their throats; a
space of about a quarter of an inch was left between the two ends of the
collar; the ends matched perfectly; both Virginia and Phyllis stepped away from
the anvil feeling the metal on their throats, both now collared slave girls.
p 153-4 Assasins of Gor


These collars would be as secure as lock collars in that the iron was such that it had to be bent around the slave's neck with a heavy hammer. Because they were used to signify low status though, a slave would strive hard to please to be allowed a locking collar rather than a plate collar.
Turian Collars
The Turian collar worn by girls held as slaves in Turia differed from the standard locking collar in that it was more of a circular ring was was hinged and fitted more loosely than a standard slave collar.
"The Turian collar, on the other hand, fits more loosely,
and resembles a hinged ring, looped about the throat. A man can
get his fingers inside a Turian collar and use it to drag the girl to him.
It does not fit loosely enough to permit its being slipped, of course.
p251-2 Slave Girl of Gor


The Turian collar then can be seen as a regional variation on the normal slave collar of Gor. It offered the same kind of security as the normal collar, but was probably adapted to be looser due to regional taste.

Rope Collars
Rope collars were used by those of the Peasant caste to denote slaves. They were collars made simply with rope.
"If I collar you," he said, "you are again a slave."
"Collar me, Master," she said.
Thurnus wrapped the rope twice around her throat, and knotted it.
p 240 Slave Girl of Gor


The security offered by a rope collar was not perfect. The girl would physically be able to remove the collar by untying it. However, in a peasant village where all knew she was slave this would, presumably be soon reported to her Master.
The Bondage Strings of the Innuit.
The Innuit tied strings around the throats of their women to indicate bondage. Imnak does this to Poalu in Beasts of Gor. Once he has done this she is a slave. Slaves were also identified by loops of binding fiber sewn into their clothes. If they were white-skinned these tokens of bondage were not really necessary as this alone would identify them as slaves. The security in this, again is not perfect, but the girls would again be known as slaves in a small community and as such would have little success in escaping.
Beaded Collars of the Red Savages
The Red Savages of the Barrens of Gor used beaded collars for their slave girls.
"The red savages do not use steel collars. They usually
use high, beaded collars, tied in the front by a rawhide string
Subtle differences in the styles of collars, and in the knots with
which they are fastenedon the girls' necks, differentiate the tribes.
p102 Savages of Gor


The slave girl living in the Barrens would be very much kept in bondage by her environment. She could not expect to survive alone in the desert and would thus need the protection of her Master. He could quite easily check that her collar had not been tampered with by checking the accuracy of the knots.
Kai has tried to describe the various collars of Gor books in these pages. Kai thinks it is important for slave girls to be collared so that they more readily know their place. Kai thinks that it is best to get a collar that locks ultimately, but if this is not possible then a leather or rope collar can suffice in the meantime.
Gorean Slavery
Slavery, while not an integral part of the Gorean lifestyle, and not at all part of the philosophy, is likely the most well known element of Gorean culture.
It is what initially attracts many, if not most, to the Gorean lifestyle, and so I feel it should be included on this site, if for no other reason than to warn some away.

Why would I want to warn someone away from what I live and love?
Simple...

Because I believe that FAR too many go into this with their eyes glazed over and romantic dreams of the fairy tale "slavery" in their heads.

Would-be slaves often dream of days spent primping, preening, and being shown off and nights of being "forced" to one "slave orgasm" after another.

They aren't thinking of cleaning toilets, catboxes and yards, washing dishes, taking out the garbage, or the often seemingly ceaseless waiting and lonliness.

They may fantasize about being "forced" to go without panties, wear a corset, chastity device or gag, or have an owner choose their clothes for them, but the fact that they may be forbidden to speak for days, weeks of months on end, denied any sexual release and forced to throw away their favorite pair of jeans, or the shirt their grandmother gave them before she died has never crossed their minds.

That vision of endless days with just their master may be lovely, but what about when they want to go visit family and the answer is no?
It doesn't occur to them that their master could decide that his pleasure would be better served if his slave gave up custody of her children.
Or perhaps had a hysterectomy or abortion because he doesn't want children.

The fact is that slavery within the Gorean construct is absolute!

It is not a game, it is not a fantasy and it is FAR from easy!!

Unlike many other forms of consensual slavery, in a Gorean M/s relationship, there are no contracts, no negotiating, no lists of limits, and no convenient "outs" for the slave.

A Gorean slave is at the complete mercy of her (or his) owner in all things, from what, if any food, sleep, clothing or shelter the slave will be allowed, when and if s/he will be allowed to work or go to school, have children, have contact with friends or family, to what religion, if any, they may practice and whether they will have toilet privileges.

This isn't to say that most Gorean slaves are never allowed these things, but it DOES mean that once the collar goes on, that is it. It's a done deal.
And even if agreements are made before the collar is placed, the owner has no obligation to stick to them.
It is a Gorean slave's place to please the free and a master's place to be pleased, NOT the other way around!
If the slave's owner proves to be a poor fit, or even unfit, the slave can beg release, but if it is not granted, s/he has no recourse but to obey or fail as a slave (in that instance).

Another *major* differnece between Gorean slaves and most other types of slaves is that Gorean slaves are customarily expected to be obediant, deferential and pleasing to ALL free persons, not just the one who owns them.
Gorean slaves don't get to decide who they will obey and who they won't. They don't have the luxury of smarting off to someone else because "you aren't my dom". They are to address all free men as Master and all free women as Mistress unless the free person in question prefers some other form of address and they are to do their utmost to be pleasing to them regardless of personal opinion.

If the master (free man) addressing the slave stinks to high hades and looks like the ugly end of an ugly dog, tough. If he wouldn't know honor if it bit him on the arse, too bad. If he isn't deserving of the respect due a thieving, baby murdering rapist, oh well. A kajira's place is to be respectful and pleasing regardless of our personal feelings. Only our owners may decide who we will or will not obey and defer to.

A Gorean slave may well be called upon to serve, and sometimes intimately, someone they are repulsed by. In such a case, we have the same options as always.. Beg for a reprieve, obey or fail.

I could continue to detail the ways in which kajirae are truly at the mercy of the free, but I think I have made my point.
The bottom line is that, as said in the beginning, this is no easy path.
It is well worth the journey for those who are truly cut out to be Gorean slaves, but unless you absolutely cannot do other than surrender all and serve, the path of kajira/kajirus is one best avoided!


A word about *Owning* slaves...

Before I close, let me not neglect the path of slave ownership!

Neither is this an easy path!
Granted, yours is, in some ways, less frought with risk, especially with regard to the risk of failure, but there are pitfalls for the free as well.

Just like it is a common thing for would-be slaves to fantasize about being a slave, the free often have a very unrealistic view of what it is like to own a slave.

They think that it is all about arm trophies, power and blowjobs on command and never stop to think or realize that owning another human being is HARD WORK!

It is true that a Gorean slave owner has no obligation to a slave whatsoever, but on the other hand, it is foolish to think that all one has to do is lock a collar upon a slave's neck in order to recieve perfect service.
Of course, as a free person, you have the *right* to expect whatever you like of your property, and if the slave doesn't comply, then the slave has failed as a slave, but honestly, how realistic is it to expect a slave to serve pleasingly if left to flounder?
The answer is that, rights of the free or not, it is just not very likely to work out.
Slaves need guidance, training, nurturing and at least some degree of attention, appreciation and/or affection in order to thrive, and a thriving slave is a more pleasing slave.

Once you have taken ownership of a slave, you are responsible for them.
That person is your property to mold, teach, use or leave to atrophy as you will, but, like any property, if you fail to maintain it, it will undoubtedly cease to serve you well.
Gor - a Subset of BDSM? No! … but …
Oct 28, 2003
Seemingly a favorite topic on discussion boards dedicated to matters "Gorean" is the argument "Gor - vs. - BDSM." This is often variously phrased as "Gor is like - or comes from - Old Guard" or "Gor is just a flavor of Total Power Exchange (TPE)" or "The practices of Goreans are extremely akin to those of other BDSM practitioners" and the list could go on. There are Goreans who struggle and loudly proclaim that Gor is not in any way shape or form related to BDSM - often in the very terms that defeat their argument - i.e., slavery, mastery, discipline, submission and surrender. There are also (though seldom heard from) BDSMers who denounce Gor as roleplay and being "just another Trekkie fad with a BDSM twist." Finally, there exists a middling group consisting of Goreans who enjoy and acknowledge BDSM and BDSMers with an understanding of Gor.
What is the answer - does Gor belong as a subset of the umbrella Bondage/discipline, Dominance/submission, Sado-Masochism? Absolutely not! Don't be misled - I do enjoy some BDSM activities and I do consider myself to be Gorean. The two are not mutually exclusive, but neither are they the same. One may be completely Gorean, fully subscribe to the tenets of the Gorean philosophy and yet never own or desire to own (or be owned the case depending) a slave. One may fully adhere to "natural order" and being a man not discipline a woman for failure to adequately "submit" (some would prefer "surrender") or being a woman not worry about being found pleasing whether as a slave or Free Woman. Gor(ean) is, in brief, a philosophical approach to life - one with very high standards - standards that, if truly adhered to, provide the fodder for a continual struggle to be the best one can be. It is exacting and when one claims to be Gorean - it sets up an expectation - at least among Goreans.
What creates confusion is the BDSM externals that are embedded in Gorean communities both on and off-line. Neither the depth of nor the reason behind/purpose of voluntary slavery/submission/surrender nor the manner in which it is enforced/rewarded separate the Gorean practices from counterparts in BDSM. Use of hands or "tools" to discipline does not differ whether one is Gorean or a BDSM lifestyler. What matters, however, is that one can be Gorean and never engage in these practices - but one cannot be a BDSM lifestyler and not partake of one or another of them.
It has been argued (by some of the Goreans opposed to BDSM) that BDSM is all about sexual gratification - but that is a misinformed opinion. While true for many - it does not describe the motivations of all BDSM lifestylers. Many Goreans will point to "John Norman's" writings as though that provides a truly distinct point of separation. However, there are a host of writers providing material for subsets of the BDSM community among which are: Anne Rice's "Sleeping Beauty" series and "Interview with a Vampire" series; as well as a plethora of how-to books. Some say "well Gor is a philosophy and BDSM does not have a philosophy." Another misinformation. That BDSM as a whole does not have a uniform philosophy is valid, but again it is not true for all facets. (One must remember that BDSM is an acronym covering a plethora of activities and lifestyle subsets.)
Some would argue that Gorean protocols provide the point of demarcation; however, yet again, that is not true across the board. Certain styles (or forms if you will) of the BDSM lifestyle can be even more stringent than the most strenuous of Gorean protocols. I have seen it argued that Gorean slavery cannot be compared to BDSM TPE because the kajira gets nothing in return for her submission. This is a fallacious viewpoint. If we will allow that a kajira has an intrinsic need to serve then she is getting that need met in exchange.
By now the reader may be thinking - - "hey, I thought you were going to argue that Gor is not a subset of BDSM but all you have done is show that it is. What gives?" (Or something similar.)
Gor is not only about the male-female dynamic (nor same gender dynamics either). It is not only about dominance/submission - - and one can be truly Gorean without entering into that dynamic. If that is all that Gor is to a specific individual - then that one is not Gorean but a BDSM lifestyler adding a bit of Gorean flavoring.
I have been active in the BDSM community in Las Vegas for the past 3 years. I was introduced to BDSM back in the early 1990s in Los Angeles and wanted nothing of it - BDSM in and of itself does not interest me. I am not a sadist nor a masochist. I derive no specific pleasure from employing discipline nor bondage. I find no thrill in bending someone to my will. I have no intrinsic need to be proven dominant nor having others submit to me. I particularly find the use of humiliation for one's pleasure repugnant. All of these things are found in the BDSM community, though not in each and every lifestyler. I became involved in the community because I found a number of Goreans and others that I could agree with philosophically.
My involvement and experiences with BDSM lifestylers causes me to shake my head at many of the Goreans who proclaim so loudly that they are not "BDSMers." The very loud cry - Gorean slavery is not like other forms of D/s submission because the Gorean dominant (free man, free woman) is truly in control - rather than the "subbie with a safe word". In the words of Ebenezer Scrooge "Bah, humbug" - - that is the cry of a D/s Dom who just has to be proven dominant. How often has a Gorean written to the effect "I can humiliate a slave simply because it gives me pleasure to do so?" Again a BDSM practice.
I have not found a philosophical basis in BDSM that can be separated from the D/s dynamic. Gor can be so separated. The philosophical approaches that appropriately fall under the umbrella of BDSM do not singularly hold up a way of life to be striven for with the understanding that one can be shunned for failure to live up to the "code". I have seen it in Gor. Certainly one may claim to be Gorean and not live up to a community standard, but it is also argued that not living up to the standard will bet one shunned. That a common standard is not fully developed (despite the claims of some to have been living Gorean for more than 20 years and the existence of a number of Gorean communities) does not belie the fact that this concept of a standard to live up to is what separates Gor from BDSM.
Within the Gorean philosophy are concepts of "caste," "home stone," and "codes." Failure in these certainly should provide stronger grounds for dismissal as an "honorable" Gorean than whether one is actively involved in or concerned with male-female dynamics. Such, however, is not part and parcel of BDSM. However the strongest decriers of "Gor is not BDSM" while exhibiting and practicing BDSM proclivities ignore these greater issues. Thereby providing fodder for those they argue against.
Who determines who and what is Gorean? The "community" - who determines who and what is BDSM? The "activity". I've heard it said that BDSM is much concerned with the credo "Safe, Sane, Consensual" (SSC) - - and for most that is true. I've also heard SSC disparaged in one breath while with the next it is simply rephrased and girls "warned" in Gor - by Goreans. Yet, the reality in BDSM - SSC while preached - choosing not to follow it - will not necessarily result in a "community" sanctioning - though play-partners may not be as readily available and there may be individual outcry.
Community exists as a "club" (so to speak) among BDSM but it is easily splintered. If it falls apart, all is not lost to the BDSM lifestyler - not as readily so to the Gorean. Certainly there tends to not be as many groups of Goreans off-line - - for reasons that others need to examine - - but as to the philosophy - - without the community - there can be no "home stone." The "home stone" goes beyond one's intimate community in ever widening circles of influence up to and including loyalty to one's nation. Something that BDSM does not concern itself with.
Honor is always good and welcomed in any endeavor to include BDSM but in Gor one stands or falls on one's honor - without personal honor (however that may be defined - - so far attempts to define honor for Goreans has not been fully satisfying for all involved in the discussion) one is clearly denigrated as not being Gorean - or at best a very poor example of a Gorean. Along the line of discussion of honor comes the concept of "slave failure" - something that is absent in D/s discussions.
"Caste" as portrayed in JN's writings does not find a ready acceptance in our general culture - but it is something that every Gorean seems to find a way back to discussing. Unfortunately - some will roleplay with "caste" claiming to be one or another ("warrior" predominantly). How does or should "caste" be expressed in the Gorean ethos? Good question and one that some are starting to examine.
I am reminded of a scene in the movie Armageddon. There is a discussion between the "hero" and some cronies about the man's daughter and pending engagement to another young man - who is of the same trade and skills as the father. While those skills were now in great demand to save the world - the father says (in effect) "my daughter will not marry one of us - she is better than that, she is better than we are." From a Gorean perspective - that is clearly anti-caste sentiment. True - one always wishes one's offspring a better life than one has had - but if "caste" is taken where it may be taken - one needs to have a great deal of pride in what one does for a living and the specific subculture created around it.
Once again - a mark of distinction between Gor and BDSM - - - a lack of loyalty to one's profession and a lack of trying to establish a code to live by based on that profession.
Is Gor a subset of BDSM? Clearly the answer is no …. but. It is the "but" that causes the arguments. It is the very clear practices and protocols that mirror closely if not in some cases identically practices and protocols found in the various BDSM sub-communities. It is the over loud decriers of BDSM by those that clearly demand that BDSM practices and protocols be fully observed in Gorean realms "just don't call them BDSM" that create the confusion. Gor is clearly demarcated from BDSM - but not because of the practices shared by some - but rather because one can be clearly Gorean without the trappings Dominance/submission or Master/slave.
The Psychological and Sociological Basis for the Institution of Slavery - The Gorean Model
In order to understand the full scope of this issue, it is necessary to review a number of facts that might be either overlooked or unknown. Although many would argue that these facts are not politically correct and might even be seen as socially repugnant to a good portion of the population, but, "facts is facts".
The institution of sexual slavery is old and might even predate man's adoption of a tribal structure. Throughout the last 200 years (or less) of man's history, the behavior of capturing females from "other" tribes and having them serve in the capacity of animals, sexual and otherwise, was not only accepted, but rather required. Even in our "enlightened age," the custom of carrying the bride over the threshold is a reminder of these "primitive" customs. Likewise, women's fashion have always reflected the twin themes of "worth capture" and "easily captured", at least insofar as the then dominant culture allowed sexuality to be expressed.
It is also necessary that we study the inherent biology and the sex drives of both male and female humans. Again, looking from a historical perspective, we can see that in patriarchal cultures the superior sexuality of the female was as feared as it was worshipped in the matriarchal cultures. Clearly, both cultural types admitted that the sexual capacity of the female exceeded that of the male. Traditional efforts to overcome this female advantage included the harem, the cultural ideal that "proper women" did not and should not enjoy sex, the idea of "original sin" with its emphasis on female guilt and or course, female genital mutilation.
Having established a biological and logical platform from which to observe, let us now look at the idea of slavery in the social and psychological context. And this brings us to our topic question: Given that slavery has existed (and still exists in many subtle and not-so-subtle forms) here on Earth, what is it about the Gorean model that many find not only fascinating, but also compelling? It would be one thing to see the Gor books being a model for a small segment of the population for a period of time soon after there publication, it is quite another to realize that they have a significant social influence some thirty years after they where published. This, in the face of STD's, feminism, the aftershock of the "politically correct" phenomena, and the radical religious fundamental right-winged groups. John Norman's vision of Gor inspires people today. It addresses the key biological elements of human sexuality as well as the psychological ones in ways that no historical Earth Model ever did. This could well be the reason that many people would like to be Gorean, and, could also be the reason that the percentage of females that want to be Gorean exceeds the number of males in quantity, quality and dedication.
Within the Gorean Model, both male and female chastity is a non-issue. Even Free Women, the Gorean "mothers" are not expected to be chaste, having the use of effective contraception and fertility only as desired. This, plus the lack of STD's, removes the biological restraints on both male and female sexuality. The result is that sex becomes as natural a function as eating, and as compelling. Due to her collar, the female Gorean slave is no longer responsible for her own chastity. Like any other animal in the presence of something nourishing and pleasurable, it is expected that a Gorean slave will be "wet and willing" in the presence of any Gorean male. It is not expected that she will be or should be able to restrain herself if she has not had a recently fulfilling sexual encounter. Only within the Gorean collar does the phrase "pure animal lust" take on its fullest meaning and in this day and age on Earth, it is little wonder that it is in pursuit of that freedom that many Earth women gladly don the collar and kneel at the feet of a "Master"... On Gor she, the Gorean slave girl, is finally free from the social and religious pressures, which are so ever present on Earth.

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Patchwork Merchant Mercenaries had its humble beginnings as an idea of a few artisans and craftsmen who enjoy performing with live steel fighting. As well as a patchwork quilt tent canvas. Most had prior military experience hence the name.

 

Patchwork Merchant Mercenaries.

 

Vendertainers that brought many things to a show and are know for helping out where ever they can.

As well as being a place where the older hand made items could be found made by them and enjoyed by all.

We expanded over the years to become well known at what we do. Now we represent over 100 artisans and craftsman that are well known in their venues and some just starting out. Some of their works have been premiered in TV, stage and movies on a regular basis.

Specializing in Medieval, Goth , Stage Film, BDFSM and Practitioner.

Patchwork Merchant Mercenaries a Dept of, Ask For IT was started by artists and former military veterans, and sword fighters, representing over 100 artisans, one who made his living traveling from fair to festival vending medieval wares. The majority of his customers are re-enactors, SCAdians and the like, looking to build their kit with period clothing, feast gear, adornments, etc.

Likewise, it is typical for these history-lovers to peruse the tent (aka mobile store front) and, upon finding something that pleases the eye, ask "Is this period?"

A deceitful query!! This is not a yes or no question. One must have a damn good understanding of European history (at least) from the fall of Rome to the mid-1600's to properly answer. Taking into account, also, the culture in which the querent is dressed is vitally important. You see, though it may be well within medieval period, it would be strange to see a Viking wearing a Caftan...or is it?

After a festival's time of answering weighty questions such as these, I'd sleep like a log! Only a mad man could possibly remember the place and time for each piece of kitchen ware, weaponry, cloth, and chain within a span of 1,000 years!! Surely there must be an easier way, a place where he could post all this knowledge...

Traveling Within The World is meant to be such a place. A place for all of these artists to keep in touch and directly interact with their fellow geeks and re-enactment hobbyists, their clientele.

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