[Book Review] How Do I Sexy? By Mx Nillin Lore

I’ve known Mx. Nillin Lore (they/them) a little bit through the online sex writing community for some time, and have long admired their views, writing style, and queer, trans-centric approach to sex education and advocacy. So when they told me they were writing a book and approached me to review it, of course I was going to say yes.

How Do I Sexy? A Guide for Trans and Nonbinary Queers by Mx. Nillin Lore is both a practical guidebook for queer, trans and non-binary sexuality and a kind of manifesto for how sex, intimacy, and the concept of “sexy” could be if we all looked beyond the cisheteropatriarchal norms we’ve been fed from birth.

Nillin asks, “what even is ‘sexy’ and how do you do it?” This book is their attempt at answering that question. The book also includes a forward by Sophie Labelle, best known for her webcomic Assigned Male. Sophie also designed the book’s playful, inviting cover.

What the Book Covers

You’ll find both theoretical and practical content in How Do I Sexy?

The first chapter explores the “Ventura Effect,” or how the transphobia in the 1994 movie Ace Ventura: Pet Detective played a role in keeping Nillin in the closet until they were in their mid 20s – and, more broadly, the role that transphobia and queerphobia in popular media plays in shaping queer youngsters’ views of themselves and a cultural landscape that often includes bullying, harassment, discrimination, dehumanisation, violence, and even murder.

Chapter 2 unpacks the idea of “sexy”. What is it? Why is it so limited by mainstream beauty norms? And what are just some of the myriad things people can find sexy? It also covers self-image, embracing oneself as a sexy and sexual being, finding what makes you personally feel sexy, and unpacking all the different kinds of attraction that exist.

Chapters 3 and 4 start to delve more deeply into practical and actionable advice. Chapter 3 deals with the fear, shame, guilt and insecurity that many of us struggle with around our sex lives, desires, genders, and sexualities. It offers both validation and practical strategies on how to start tackling your critical inner voice and the internalised beliefs that aren’t serving you. Chapter 4 invites you to come up with personal mantras that summarise your core values around sex and sexuality. These will serve as guiding lights for how you want to live your best sexy life.

Chapter 5 covers traditional gender roles and society’s toxic ideals, from passing pressure for trans people to the relationship escalator. It offers insights into the negative ways these realities impact queer and trans people. There’s also advice and encouragement on overcoming and consciously rejecting them.

Chapter 6 covers outward presentation and the different ways people might dress and present to feel sexy and affirmed. You’ll find information on affirming prosthetics, underwear and lingerie for trans folks, using makeup for self-expression, and detailed advice on measuring yourself for well-fitting clothing as well as just some of the archetypes and variations of LGBTQ+ self-presentation that are available to pick and choose from. It’s definitely given me some inspiration and ideas for new looks and styles I might like to try.

Chapter 7 covers the nuances of dating, flirting, and finding community. These things can be wildly different when you’re queer or trans (or kinky or non-monogamous). As such, a lot of the typical mainstream dating advice doesn’t really apply. From navigating dating apps and staying safe when meeting people to bigoted “preferences”, flirting tips, and handling rejection.

Chapter 7 is all about queer-affirming sex and how to have it. You’ll learn what it means to be queer and trans-affirming in your sex life and relationships. You will also hear about just some of the many, many sexual and intimate activities that many queer and trans folks enjoy. This includes kink and BDSM dynamics as well as different ways to explore intimacy without necessarily involving sex. You’ll learn about some of the countless terms for body parts and how to find the best ones for you. Finally, Nillin talks about finding – and making – queer and trans porn and erotic content.

The book concludes with a short roundup of 8 important takeaways.

Style & Accessibility

Nillin’s writing is vulnerable and honest. They don’t shy away from sharing their own experiences and the struggles they’ve faced through systemic transphobia, queerphobia, fatphobia, erasure, and more. They share personal stories from their own lived experience and relate them seamlessly to their wider narrative and overarching points. And they unflinchingly own up to mistakes they’ve made and things they’re not proud of, acknowledging how those things played a role in the story of who they are now.

Reading Nillin’s writing is like talking to that wise, slightly more experienced friend that I wish all queer people had when they first come out. The writing is engaging and accessible, occasionally funny, occasionally raw, and always tender and caring. Compassion is central at every stage, and the advice feels like invitation rather than instruction.

Nillin also includes other queer and trans folks’ voices and perspectives. In chapter 2, for example, they ask various friends and industry colleagues about what sexiness means to them and how they relate to it. They also include images from the Crash Pad Series of queer+ erotic films to illustrate various sections of the book.

The book does assume some basic grounding in LGBTQ+ terminology. There’s a handy glossary at the back for any terms you don’t understand, though. And, of course, you can always just look them up online as you read.

Verdict & Where to Get Your Copy

How Do I Sexy? isn’t just a good book, it’s a vital and sorely needed one. LGBTQ+ young people are still rarely represented in mainstream sex education. Many of us make it to adulthood with very little knowledge of our bodies, our sexualities, and how to engage intimately with others. This book is like a warm, comforting hug that says “hey, you’re lovable – and sexy – exactly as you are!”. It’s both a celebration and an invitation.

No matter where you are in your queer, trans or non-binary journey, there will be something in here for you. I’ve been writing, reading, learning and teaching in this space for years and I’ve still learned tonnes from Nillin’s words. Read it from cover to cover for the full experience, or dip into the bits that feel most relevant to where you are now.

How Do I Sexy? by Mx. Nillin Lore will be published by Thornapple Press one month today – 23rd August 2024 – and you can pre-order your copy now. If you order through my Bookshop.org links, I will make a small commission at no additional cost to you. You can also ask your local indie bookseller or LGBTQ+ bookstore to stock it (fuck Amazon amirite?) (But if you’re going to use Amazon, please use Thornapple’s affiliate links. This will send a little more money back to an indie press and its authors.)

Thanks to Mx. Nillin Lore and their publisher for sending me an advance review copy of How Do I Sexy? All views are, as always, my own.

Sex Toy Companies That Don’t Use Gendered Marketing

Gendered marketing is one of my biggest bugbears in the sex toy space, and it’s almost impossible to get away from. Everywhere you look, you’ll see sex toys categorised as “for men” or “for women.” But we should all know by now that body parts don’t define gender. Not everyone with a vulva is a woman, not everyone with a penis is a man, and myriad genders exist between and beyond those two binary options.

(If you think gender is binary or that physiology alone defines gender, then erm… you’re probably in the wrong place.)

And look, I even understand why companies do this, up to a point. For many, it’s primarily an SEO concern. “Sex toys for men” gets almost half a million Google searches per month at the time of writing, while “sex toys for women” gets close to 100,000. “Sex toys for penis” and “sex toys for clit” get a relatively paltry ~5000 and ~500 searches, respectively (and “vulva” doesn’t even get a look-in, but that’s a rant for another day.)

Even so, though, continuing to aggressively gender sex toys contributes directly towards exclusion and inequality in an industry that is already… not great on those things a lot of the time.

With that in mind, I wanted to tell you about some of my favourite adult retailers and manufacturers that do not use gendered marketing.

SheVibe

I love SheVibe’s playful, comic book-inspired aesthetic, and I love their gender-neutral approach even more. Toys are categorised by type and body part, not by gender. So you’ll find categories like “vibrators”, “dildos”, and “penis toys”.

SheVibe has a huge and extensive product catalogue so whatever you’re looking for, you’ll find something for you here.

Godemiche

This small, UK-based purveyor of colourful silicone sexiness categorises their toys by type – dildos, hump toys, masturbators, and so on – rather than by gender. The Grind Ring products (some of my all-time faves!), for example, are described as being for “anyone with a clitoris.”

If you’re looking for quality body-safe silicone sex toys in a bigger range of colours and blends than you’ve ever seen in your life, then look no further.

Arosum

I’ve only recently started working with Arosum, and I’m a big fan. They categorise their toys by body part (vulva, penis, or anus) then sub-categorise them by type (“clitoris vibrators,” “masturbators,” etc.)

Arosum puts the LGBTQ+ community front and centre and designs their products with us in mind. It’s so refreshing to see diverse images of smiling queer people and blog content covering topics like the history of Pride and LGBTQ+ workplace discrimination.

The Pleasure Garden

The Pleasure Garden is a small business and the UK’s inclusive sex shop. They believe that everyone deserves pleasure and they only stock body-safe products. Products are categorised variably by type and by body part (“vibrators”, “cock and ball toys,” and so on.)

They even have a separate “gender expression” category filled with products designed specifically with trans and non-binary people in mind!

Stockroom

Stockroom is actually primarily known as a BDSM gear supplier, but also offers an impressive array of sex toys in their catalogue. You’ll see wording like “cock and ball toys” rather than “toys for men.”

Annoyingly, some of their kink gear – most notably their extensive range of chastity devices and suction pumps – is categorised by gender rather than body part. For this reason, I debated whether or not to include them. But their sex toys, at least, are de-gendered.

FYI: this post contains affiliate links.

What Does Inclusive Sex Toy Design for the LGBTQ+ Community Look Like?

I believe, and have believed since the first day I started working in this industry, that sex toys are for everyone. Unfortunately, sex toy design and marketing often fail to live up to this ideal. Toy retailers are often unintentionally exclusionary at best, and outright offensive at worst.

But what does it actually look like to create and market inclusive sex toys? Today I want to look at this question specifically through the lens of LGBTQ+ experiences.

No Toy Will Suit Everyone

There are so many reasons I cringe when I see phrases like “best ever sex toy for women!” and “orgasm guaranteed!” in sex toy marketing copy. The main one, though, is that sex – and bodies – simply do not work that way. We’re all different. Our bodies, minds, and relationships have diverse needs. This means that it is absolutely impossible to create a toy that will work for everyone or to guarantee that a product will work for any particular individual.

With that in mind, let’s look at a few different ways that sex toy design can become more inclusive for the LGBTQ+ community. Hint: I love colourful Pride-themed things as much as anyone, but this issue is much more complicated than just slapping a rainbow on something during the month of June.

This post is by no means meant to be exhaustive, but includes some considerations for sex toy designers and makers who want to be LGBTQ+ inclusive to think about.

Design for Diverse Bodies and Preferences

LGBTQ+ people’s bodies can look and function in a whole myriad of different ways, and inclusive sex toy design accounts for this beautiful variety. It is essential for inclusive sex toy design to not only consider but to centre trans, non-binary, and gender-diverse bodies.

Arosum has recently released two new products, the G-Snuggle and the LushVibe, that are specifically crafted for people with tighter or narrower vaginal canals. This might include trans women who have undergone gender confirmation surgery, some intersex people, and cis women, trans men and AFAB non-binary people who suffer from conditions such as vaginismus. These toys feature a slim design with a unique hooked tip shaped like a bean sprout that applies gentle pressure to the vaginal walls.

To be honest, even as a cis woman who simply prefers slimmer toys for penetration most of the time, I think I’d enjoy these products. It’s really nice to see companies breaking the “bigger is always better” narrative when it comes to toys. (The LushVibe, by the way, is also suitable for anal use.)

Toys that are useable when flaccid are also popular amongst some trans women and non-binary people who take estrogen, which can affect erections. I’m eternally disappointed that one of the best toys in this category, the Hot Octopuss Pulse, is marketed with the cringeworthily-gendered term “Guybrator.” Wand vibrators are another great gender-neutral option, because high-powered vibration feels awesome for most genitals.

Highly versatile toys, in general, are wonderful and there should be more of them.

Sex Toys and Gender

Sex toys can play a role in gender affirmation, too. Simply de-gendering your toys entirely is a step in the right direction and can help you to avoid inadvertently causing gender dysphoria.

There are even toys specifically designed with gender affirmation in mind. For example, there are strokers designed specifically for trans men and transmasculine people who have experienced bottom growth due to taking testosterone. And pack-and-plays allow wearers to both pack (create the look and feel of having a penis) and have sex with the same cock.

Toy Kits for Couples

Something that’s tremendously popular in the sex toy industry is bundles or kits for couples. Some of these sets include two toys, one for each person. Sometimes the two products will link up or work together in some way (such as through an app. Isn’t technology marvellous?) Others include multiple toys, kink and BDSM items, or a mix.

But these bundles are, with very few exceptions that you really have to go looking for, incredibly cisheteronormative in their marketing and design. I’d love to see LGBTQ+ toy manufacturers designing sets and kits for couples with the same genitals… and for couples with different genitals but without the “his & hers” marketing.

Be Aware of Other Intersections

Privilege and oppression exists as a huge and complex system of intersecting identities. This means that, when designing products with the LGBTQ+ community in mind, it’s important to consider other intersections of identity and experience as well.

For example, the sex toy industry has a huge and ongoing racism problem. “Historically, “flesh” dildos and vibrators were the color of Caucasian skin,” writes Hallie Lieberman. This is still a common occurrence and, when toys are available in other skin colours, companies often market them using problematic or even outright racist language. In the same article Shani Hart, CEO of the Hart’s Desires boutique in the D.C. area, calls out the “racist and derogatory” packaging and marketing copy that still appears far too often in this industry.

Disability inclusion matters, too, and it’s important to remember that disability doesn’t look just one way. Disabled writer, advocate, and sex worker Ruby Rousson writes that “Nearly every toy I’ve come across has not been designed with accessibility in mind. Whilst we’re slowly getting there, we’re not there yet.” Size, weight, shape, button size and placement, positioning, care and cleaning, and noise are just some of the factors you’ll need to consider when it comes to disability-friendly sex toy design. Even then, you should probably avoid claiming that your toy is “good for disabled people” without specifying what that actually means.

The Words and Images You Use Matter

Okay, this is a sex toy marketing issue rather than a sex toy design issue, but it’s all intricately connected. Think about the language and images you’re using when you market your toys. Are you using a lot of images of cisgender, heterosexual-presenting people and couples? If so, your LGBTQ+ audience is unlikely to see itself represented and will probably feel excluded by your marketing.

Are you using gendered language? If so, that should be the first thing to go. For example, not everyone with a vulva is a woman and not all women have vulvas, so marketing a clitoral vibrator as a “toy for women” is exclusionary and alienating.

Think about language around sexual orientation and gender identity, too. I advocate against categorising toys by sexuality because, well, inanimate objects don’t have sexual orientations. You might think it’s inclusive to categorise a strap-on, for example, as “for lesbians.” But people of a huge array of sexualities, genders, and relationship configurations can and do use these toys.

If In Doubt, Ask

Remember that, when designing and marketing products for the LGBTQ+ community, you should actually ask us for feedback! Even if you and your team are part of the community, you probably don’t have every single identity under the LGBTQ+ umbrella represented and your experience won’t be someone else’s experience. Always seek the direct input of the individuals and communities you’re looking to serve.

Thanks to Arosum for sponsoring this post. Check out their range of products designed with LGBTQ+ people in mind! All writing and views are, as always, my own.

Sapphic, Lesbian and WLW Erasure in Polyamory, Kink, and Other Alternative Sexuality Communities

Today’s post topic was chosen by my supporters over on Patreon. Join today to vote on the direction of future blog content and get other fun perks too!

Those of us who are active in alternative relationship and sexuality communities such as polyamory, consensual non-monogamy, and kink like to believe that we’re operating in a utopia. We so want to think that our little bubble is apart and separate from the rest of the world, unaffected by society’s ills. It’s a seductive narrative, but it is a lie. Today I want to talk about one of the most pervasive and insidious issues I experience as a sapphic, non-monogamous, kinky femme in these communities.

A quick note on terminology: I can’t write about this topic without acknowledging the ways in which the the anti-transgender hate movement has co-opted the concept of “lesbian erasure.” Anti-trans activists often erroniously claim that to accept trans women as women is to erase or undermine lesbian identities and that cis lesbians routinely experience pressure to transition to male. I absolutely and unequivocally reject these ideas. Trans women are women. Trans, non-binary, and gender-diverse sapphics are our sisters and are just as much a part of the community as their cis counterparts.

With that said, I want to talk about the systemic erasure and devaluing of sapphic, lesbian, and women-loving-women (WLW) identities and relationships within polyamory, consensual non-monogamy, kink, and other adjacent communities.

Who Counts as a Couple?

Let’s start with the obvious: many non-monogamous spaces, particularly those geared around casual sex and swinging, are simply not set up in a way that allows for any configuration of people that isn’t “one man and one woman in a relationship” or “a single cisgender person.” The most obvious example of this is gendered pricing. This has tonnes of its own problems anyway and completely falls apart when you account for anyone who isn’t straight, cis, and in a relationship that appears monogamous from the outside.

Many lifestyle events, clubs, and parties would class my girlfriend and I as two single women if we attended together. (Whereas, of course, if I attended with a male partner they’d class us as a couple.) Two women could be literally married to each other, and this would still be the case. Because in the eyes of those spaces, a “couple” is a man and a woman.

“But you’ll get in cheaper if they count you as two single women!”. Yeah, this isn’t the gotcha you think it is in this situation. I’d much, much rather pay the same rate as any other couple rather than have my relationship minimised, othered, and erased on account of our genders.

It’s often more insidious than these fairly blatant forms of discrimination, too. When people talk about “couples” in non-monogamous spaces, they will often casually refer to “the man” and “the lady” (or, worse, “girl”) as if that is the only configuration for a couple to take. If I refer to a partner without gendering them, most people will assume I am talking about a man. I really don’t believe this is malicious in 99% of cases. At worst, I think it is privilege-blind and clueless. But that doesn’t make it any more right or any less hurtful.

The Aggressive Gendering of Kink

I love the BDSM community in so many ways. I’ve been finding my home, my place, and my people within it for the best part of 15 years. But the longer I stick around, the more I see that the kink community still has a fairly pervasive gender-norms problem that we still need to address.

Absent very explicit context to the contrary, people will still broadly assume that men are Dominant, that women are submissive, and that kinky and D/s relationships will look broadly heteronormative. And sure, Femdom exists. But all my Dominant women friends have countless stories of men treating them as little more than fetish dispensers, expecting them to service those men’s needs and follow precise directions while pretending to be in charge and without regard for their own needs and desires.

There is very, very little representation of kinky sapphic relationships of any description in our media, our online spaces, our educational materials, or our event leadership demographics. Why is that? Because it sure as hell isn’t “because kinky sapphics don’t exist.”

I suspect it’s for a few reasons. First, a lack of imagination that assumes all kinky relationships must play out a sexy version of 1950s gender roles. Second, because cisheterosexism still means that – even in alternative spaces – men are more likely to hold positions of leadership and influence. And third, because certain parts of the community can be pretty damn unwelcoming and unsafe for queer people and especially for queer women.

More than once, when I’ve played with other women in public kink spaces, we’ve been interrupted by men either trying to give unsolicited advice or trying to insert themselves into our scene. On one memorable occasion, I was topping for an impact play scene with a friend (who, in her words, was “having a perfectly lovely time”). Out of nowhere, a man I’d never met came over and tried to physically grab my flogger out of my hands.

Because I was a woman, I was assumed to be incompetent. Because we were two women playing together, we were assumed to need a man. Our happy little play bubble was totally ruined by some random dude’s ego and entitlement.

This isn’t an isolated incident, either. Virtually every queer woman I know who plays in mixed kink spaces with other women has a similar story. Is there any wonder we’ve started making more and more of our own spaces?

To be fair, this does seem to be slowly getting better. But there’s some way still to go.

“But You Still Like Men, Right?”

When I mention my girlfriend to people who know I’m non-monogamous (or can reasonably make that assumption, such as at a lifestyle party or social), one of the first I’ve been asked on numerous occasions is whether or not I also date or fuck men.

My friend Violet calls this the “are you heteronormative enough for my comfort zone?” question. Which… no. No I am not. #toogayforyourcomfortzone.

My usual response to this, until now, has been to say yes but emphasise that it’s fairly rare for me to fancy a man enough to want to do anything about it. In the future, though, I think I might change my response. “Why do you ask?” or “well I’m not sleeping with you if that’s what you’re really asking” are currently strong contenders.

I want people who ask me this question to ask themselves why it’s the first place their mind goes on learning that I’m sapphic. After all, if a woman mentions a boyfriend or husband, almost no-one is going to ask her “but you still date women too, right?” Ultimately, what they’re asking is whether I am still sexually available to men – a thing that patriarchy both demands of women and villifies us for.

There’s a strong connection between all of this and the commodification of sapphic sexuality in service of the male gaze.

Sapphic, Lesbian and WLW Sexuality for the Male Gaze

People often believe that there is no sapphic, lesbian and WLW erasure issue in these communities because there are so many bisexual, pansexual and queer women in them. Unfortunately, I don’t think it’s quite that simple. In reality, my experience – and the experience of many sapphic friends I’ve spoken to about this – is often not so much one of acceptance but of fetishisation, followed by devaluing when we refuse to conform to a safe, male-gazey idea of what our sexuality should be.

I’m reminded of the man at a polyamorous speed dating event about a year ago who aggressively quizzed me about what my former metamour-with-benefits and I got up to in the bedroom, and was then clearly bored and put out when I refused to engage. In the 16 years or so I’ve been out, I really thought we’d moved past men asking sapphics “but what do y’all do in bed anyway!?”. Apparently we have not.

I’m also reminded of the man who hit on me and my girlfriend in a gay bar on Pride weekend. Because apparently what two sapphics in love desperately needed in that moment was his dick. I have literally dozens of other examples like this that I can pull out with very little thought.

Expectations of Performativity

In sexualised spaces, people continually expect queer and bi+ women to perform their sexuality in a way that appeals to the male gaze. Two different male exes of mine became extremely upset or angry when my girlfriends were either not their physical type or not willing to sleep with them. This made me feel like my sexuality, my relationships, were only valid as long as they provided benefits to men. Which, of course, is a classic way that society devalues and commodifies WLW relationships.

One of these partners literally asked me what was “even the point” of me being queer if I didn’t perform it in a way that fulfilled his lesbian porn fantasy. Other male partners and male metamours over the years have tried to demand titillating details, photos, or even the right to “watch.” I’ve been hit on by so many men who want me to play with their wives. This is inevitably not because she wants a sapphic experience, but because he wants her to perform one for him.

Patriarchal entitlement to women’s bodies persists, even when we are tell you we are far more interested in each other than we are in you.

Unicorn hunting is another extremely common variation on this theme. In those dynamics, the original male/female couple will often pull a bait-and-switch tactic in which they use the woman to lure other queer women in, then spring the boyfriend or husband on the unsuspecting “unicorn” as a package deal. I hope I don’t have to tell you how grossly unethical this is. That’s why I now run from prospective female dates at the first signs that they’re going to expect me to be sexually available to their male partners.

And that brings us to…

Are Women Less Threatening, or Are You Just Homophobic?

This particular trope is so common within non-monogamy that it’s now a cliché. A cisgender man and woman open up their relationship. The man then tells his partner he’ll allow her to date other women, but no men. (In practice, what this means is “no-one else with a penis“, which is also transphobic.) The reason? Women are just less threatening. They don’t make him feel emasculated or threatened in the way that a man (or penis-haver) would.

The subtext? His wife could never leave him for another woman. She could never like having sex with another woman more than she does with him. She could never gain more fulfillment from a sapphic relationship than from a straight one. A man could steal her away, but a woman couldn’t. So his place in her life is safe. Right?

This comes from a place of believing that relationships between women are less real, less valid, and less important than hetero-appearing relationships. In other words it’s straight up, common-or-garden, fucking boring homophobia.

These men, by the way, are often the same men who expect their wives’ sapphic relationships to offer them something in terms of sexual access or live-action lesbian porn on tap then get very upset if they don’t.

But of course, lesbian, sapphic and WLW relationships are just as deep, meaningful, and sexually satisfying as hetero ones. Hell, for many of us they’re often more so. If you believe your wife can’t possibly glean as much happiness or fulfillment from a relationship with a woman, you might be in for a very rude awakening. If you see another man as a threat but not a woman, all this tells me is that you believe men are inherently superior and hetero relationships are inherently more desirable or important.

The fact that this practice and way of thinking is so common tells me, in itself, that there’s still a lot of homophobia towards lesbian, sapphic and queer women within non-monogamy.

So What Can We Do About It?

I try to make these blog posts something more than just rants. So if we accept that sapphic, lesbian and WLW erasure are huge problems in these communities, what can we do about it?

Here are a few of my ideas for how we, as a community, can start combatting this issue within our spaces:

  • Stop all gendered pricing for events, now. If you want to limit numbers of single men, fine. You can sell only a certain number of tickets or vet them carefully or both. But pricing according to gender, and defining “couple” as meaning a man and a woman, is homophobic, cissexist, and exclusionary.
  • Vote with your feet and your wallet. Attend events that are inclusive and avoid those that are not.
  • Stop asking queer women whether we also sleep with men. Some of us do, some of us don’t. Either way, it is solidly none of your goddamn business unless we’re going to sleep with you. And unless we make it very clear, you should probably assume we’re not.
  • Stop asking queer women for details of our sex lives. This includes asking if you can “watch,” asking for pictures or details, or treating us as lesbian porn fantasies.
  • If you’re a man with a queer female partner, ensure that you are giving your wife or partner’s sapphic relationships equal weight to your own.
  • Do not assume that hetero-presenting relationships or marriages are “primary,” more important, or take precedent over queer ones in non-monogamous networks.
  • Push back against unicorn hunting and one penis policies wherever you see them. Let people know that they are fetishising, homophobic, transphobic, and all-round gross.
  • Use non-gendered terms when talking about kink roles such as Top, bottom, Dominant, submissive, and so on. Do not assume that all Dominants are men, that all submissives are women, or that all kinky relationships are heteronormative.
  • Uplift and support queer women as educators, speakers, organisers, and community leaders.

Of course, fixing this kind of stuff takes more than just a few steps. Sapphic, lesbian and WLW erasure is deeply ingrained and pervasive. Undoing it will require a massive cultural shift both within our little subcultures and in wider society. It won’t happen overnight, of course. But I do believe we can get there.

[Guest Post] Conversion Therapy Has Rebranded and It’s Just as Dangerous by Violet Grey

I’m delighted to be welcoming the lovely and talented Violet Grey (she/her) back to Coffee & Kink with another guest post. This one, all about conversion therapy’s dangers and the rebranding of this hateful pseudoscience, is really important and also really challenging.

If you’re a straight, cis person, please take the time to read and absorb this one. If you’re queer, trans, or a conversion therapy survivor, please take care of yourself if you decide to engage with this topic <3

Amy x

Conversion Therapy Has Rebranded and It’s Just as Dangerous

TW for conversion therapy, spiritual abuse, trauma, torture, suicide

Note: This post was first published in 2021 but as of a 2025 update, conversion therapy is still legal in the UK. In the US, as of 2025, 27 states and the District of Columbia have banned conversion therapy for minors but D.C. is the only jurisdiction whose ban includes adults. However, this practice is still widespread even in areas where it is illegal.

If you’ve seen the news recently, you’ll know that conversion therapy and its dangers are back in discussion. Despite promises by the UK government to ban it back in 2018, conversion therapy is sadly still legal, with no swift action being taken to criminalise the practice. Following wider awareness and an outpouring of horrific survivor accounts, it has undergone a rebranding in recent years. But don’t be fooled: conversion therapy is as prevalent and damaging as ever. 

What is Conversion Therapy and What Are Its Dangers?

Conversion therapy (sometimes known as “gay cure therapy” or “reparative therapy”) is a pseudoscientific practice designed to change an LGBTQ+ person’s sexual orientation to heterosexual or their gender identity to cisgender. Most victims of conversion therapy are children, teenagers, and young adults.

It is usually undertaken by religious communities, and in this post I’ll be talking about Christianity as that’s my faith background and context. Sadly, conversion therapy is also occasionally carried out by medical professionals. It stems from the belief that being anything other than heterosexual and cisgender is wrong, and therefore something to be be treated. 

The medical community has denounced conversion therapy as a dangerous pseudoscience that not only doesn’t work, but also leads to PTSD, depression, anxiety, and even suicide. There are now numerous studies whose findings all point to the same conclusion: conversion therapy doesn’t work. You can’t make a queer person straight any more than you can make a straight person gay.

Being LGBTQ+ it is not a choice. It doesn’t harm children or families, and it is not caused by childhood trauma. Us queer folks just are who we are. 

What Happens in Conversion Therapy?

Programmes designed to “cure” or “repair” someone of their homosexuality or bisexuality (often referred to as SSA or “Same Sex Attraction”) or their trans identity have included, but are not limited to: 

  • Biblical “counselling“: Psychotherapy-style sessions with spiritual advice. These practitioners often have no qualifications in counselling and participants (or their parents) may have to sign a waiver acknowledging this. 
  • Praying and scripture study: Also known as “pray the gay away,” or asking God to take away the person’s Same Sex Attraction. This reinforces shame and self-loathing. 
  • Physical torture, including starvation, beatings, and electric shocks
  • Exorcism
  • Forced sterilisation and similar surgeries 
  • Chemical castration: The use of anaphrodisiac drugs to reduce a person’s libido or sexual activity, thereby “reducing homosexual urges.” Perhaps the most well-known victim of chemical castration was Alan Turing, the brilliant computer scientist who helped crack the Nazi Enigma code during World War 2. He died by suicide two years later, aged just 41.

New Branding, Same Harm: Hate the Sin, Not the Sinner

Being a bi person of faith (Christianity and Quaker teachings,) I know that not all Christians support conversion therapy. In fact, most of the religious folks I know are vehemently against it. However, it is a large, systemic problem that the church desperately needs to confront.

The rebranding of conversion therapy has been happening in the last fifteen years or so, primarily since the legalisation of same-sex marriage in many parts of the world. In that time, I have seen a noticeable shift in religious homophobic rhetoric: people have shifted from saying “being gay is a choice” to saying “God may have made you gay, but the act of homosexuality is still a sin”. They hope this will make them come across as more accepting and less hateful.

This form of conversion therapy is just as bad and has just as many dangers.

First: Love (and sex) is not a sin.

Second: It uses spiritual abuse to instill self-hatred.

Third: It leaves already vulnerable LGBTQ+ people with two equally bleak choices: a lifetime of celibacy (no romantic love, no sex, no masturbation, nothing,) or a heterosexual marriage with someone we might not even love. 

Either way the options are clear: a lifetime of misery, or a lifetime of misery. But hey, God loves you! Right? 

Conversion Therapy Under the Guise of Care is Still Hateful

In the wake of this so-called progressive new view, Biblical counselling and prayer are being championed as alternatives to the physical abuse that characterises more traditional forms of conversion therapy. However, this toxic doctrine still harms LGBTQ+ people even when it comes from the very people claiming to help them. This can include well-meaning Christians who genuinely believe they are acting out of love.

With such messages being preached from the pulpit each Sunday or taken from mistranslated Bible verses (fun fact: there are 450 English translations of the Bible!), these views will be all some Christians know. For those who come from very conservative backgrounds, they might even be considered liberal takes!

These people’s views, though I utterly condemn them, do not usually come from malice. They genuinely feel they are doing the right thing. They think they are helping. But conversion therapy doesn’t help. And its dangers are no less when it it done under the guise of love and care.

The Road to Hell is Paved with Good Intentions

This section is for those well-meaning folks who believe in “hating the sin and not the sinner.” I’m not trying to attack you or your faith. But from a fellow Christian, and a queer one at that, this approach often still amounts to conversion therapy and has the same dangers. It is still hurting people. We need to acknowledge this. Only then can we enact positive change.

Sadly, this doctrine of “tolerance, but not really” further reinforces self-hatred in the name of love. It reinforces distress that shouldn’t be there in the first place. It is not justifiable with any of Jesus’ teachings. 

We are called to love our neighbour and consider the fruit we bear. If the fruit we produce leads to trauma, self-loathing, or even suicide, we can’t dig our heels in with, “But the Bible says…!” There is no Biblical justification for the torture we as a community have, and continue to, put LGBTQ+ people through.  Who are we as Christians to condemn consenting adults to a life of misery for who they love?

Breaking Up with Toxic Doctrine

The Biblical passages most often used to justify homophobia – Leviticus, Romans 1, 1 Corinthians, and the story of Sodom and Gomorrah – were never about queerness. They are about sexual violence and abuse of power. 

We are using the Bible as a weapon when it was never meant to be. The Bible is a document with a rich history, full of context and nuance, as well as a religious text. Biblical literalism is killing people. If we want to try to be more Christ-like, we need to focus on what Jesus was about: love. 

Despite this rebranded conversion therapy rhetoric and its dangers, it’s not all bad news. There is a shift towards some churches becoming LGBTQ+ affirming. Progressives, both clergy members and parishioners, are leading the way. However, of course, there is also a backlash against this progress. So while we are making positive baby steps as Christians, we’ve still got a long way to go. 

About the Writer

Violet Grey is 20-something lady who loves to write. She writes erotic fiction, along with real-life sex stories and thoughts on sexuality, kink, BDSM, and whatever else is on her mind. Check out her blog!

Did you find Violet’s insights on the Christian church’s rebranding of conversion therapy and its dangers valuable? Supporting the blog with tips and shopping with my affiliates help me to keep paying occasional guest bloggers for their work.

[Guest Post] Kink in Context by Quenby

It’s time for another guest post and I’m delighted to be bring you another piece from Quenby (they/them) who has written for me before and always has such great things to say. Today, they’re exploring the limits of “your kink is not my kink but your kink is okay.”

Remember: you can always chip in via the tip jar to help me keep commissioning awesome guest writers.

Amy x

Kink in Context by Quenby

“Your Kink Is Not My Kink, And That’s Okay.” This concept has become an article of faith within the kink community, a rallying cry of mutual acceptance. And I think the basic idea behind it – that we shouldn’t shame people simply because they have kinks we don’t – is sound. But it’s often used to shut down any criticism of people within the kink community. And that is a dangerous situation in any community, and particularly for marginalised people within that group.

Kink is a distinct subculture, with its own behavioural norms and distinct culture. But any subculture exists within the context of the wider culture it’s embedded in, so it os not isolated from the issues which affect the dominant culture[*]. So kinks are connected to mainstream culture, they often play with the idea of taboo (i.e. relating to social norms by violating them). And that means we need to think about how our kinks can reinforce the existing problems in our culture.

This isn’t exactly a new idea. There are countless pieces out there discussing whether you can be a submissive and a feminist (spoiler alert, yes you can). Last year the iconic Sinclair Sexsmith wrote about the issues of Master-slave dynamics in a world where racism and slavery are very real issues. 

Personally, it’s feminisation which hits the hardest. Seeing a cis man feminised as a way to humiliate him hits a little too close to home. At its worst, it feels like this reproduces trans trauma for the entertainment of people who will never actually have to live with this. Yet I know several people who worked out they were trans through this kink. And when it’s done by trans people to reclaim power over their trauma, it’s a very different situation.

This piece mostly deals with these questions in the abstract, so what does this look like in a practical sense? Let’s take a relatively simple example, I really love it when a partner refers to me as a filthy slut. Part of the reason that’s hot to me is the taboo, the way it degrades me for violating the social norm of “you shouldn’t be slutty“. But if you’re not careful, using this language in a kink context can normalise using it more broadly, and reinforce the slutshaming within our society.

There’s a conversation connected to this around reclaiming language (for example, The Ethical Slut reframes the word “slut” as something which isn’t inherently negative,) but a big part of this is how we behave outside of kink. I would never allow someone to call me a slut in a kink context if they also used it as a derogatory term in real life, and for me that’s an important distinction to make.

I don’t have all the solutions here. There aren’t simple answers of “this kink is wrong”, or “you have to engage in kink in this particular way”. How to engage with a culture without reproducing its harmful elements is a very complex question. But I’m pretty sure that the answer isn’t to simply ignore how kink can reinforce and normalise real social issues, or excuse the harm this can do to real people for fear of kink shaming. 

Perhaps all I can ask is for people to think about what they’re doing. To look at the kinks they engage with and consider how these relate to the real world – the privileges they possess within this context and the unintended consequences on people around them. It’s not easy. In the “filthy slut” example alone, I found so much to unpack from three simple syllables. Thinking about how this applies to the intricacy of different kinks is a daunting task. But these are questions we need to be asking.

Bias, privilege, and marginalisation are built into our society, as a part of that society each of us carries these problems within us. This is not done equally, some of us try to address internalised biases while others embrace them. But we are all, on some level, part of the problem. And we all need to be part of the solution.

[*] The mainstream culture which dominates society, not the culture of Doms!

Quenby is a queer perfomer, writer, and activist. If you liked this post you can check out their blog, or follow them on FB and Twitter @QuenbyCreatives.