The Soul Has Teeth — What Jungian Kink Theory Gets Right, and the One Room It Never Walks Into
Last week we talked about Khalil Sinclair.
The man who rebuilt Jade’s container after Devon shattered it, the third character in this whole thing, the one whose entire job in the story is to make himself unnecessary and make you love him for it. And I told you that the stillness Khalil walks into a room with isn’t decorative, it’s the container itself. That his dominance is a craft, a discipline he studied and refined over decades, something that belongs to him whether or not there’s a partner on the receiving end. The tuning, not the music.
I want to pick that exact thread back up today, because here’s the question Khalil left sitting on the table. That craft he spent decades refining, the vocabulary he handed Jade for what was happening to her body on those early Tuesdays — where does that language actually come from? Who wrote it down? And who got left out of the writing? That’s where today’s piece lives.
Today we’re getting into the depth psychology of kink, the Jungian frame for what’s actually happening when two people walk into a scene, and the one enormous thing the newest, most ambitious book on the subject walks right up to and refuses to enter. This connects to everything I’ve been building with Jade and Theo, so if you’re new, welcome. You can start right here.
ARTICLE CONTEXT
So I want to try something I’ve never done on this podcast, which is talk you through a book. Not as a review, I’m not out here rating things, but as a window into the reading I’ve been doing on my own to write this serial honestly. There’s a stack on my desk that made Jade and Theo possible, and today’s the first time I’m cracking it open in front of you. We’re starting with the one that sent me looking for the rest of it.
Douglas Thomas, The Deep Psychology of BDSM and Kink: Jungian and Archetypal Perspectives on the Soul’s Transgressive Necessities. Routledge put it out in 2023. The subtitle alone tells you the man came to play. Transgressive necessities. The soul’s, no less. I picked it up while I was elbow-deep in writing this thing, because I wanted to know what the current thinking was on why kink does what it does to people.
Thomas is a Jungian analyst out of Pasadena, teaches at Pacifica, and the book reads like a clinician who has spent years sitting across from kinky clients and decided he was done pathologizing them. His whole move is to take Jung — the framework his own followers have been clutching like heirloom pearls for a hundred years — and walk it straight into the dungeon. And I want to tell you what it gets exactly right before I tell you about the room.
THE CONVERSATION
Here’s the argument, in my words. Kink isn’t pathology. It isn’t deviance. It isn’t a chapter waiting to happen in somebody’s DSM. It’s individuation. Soul work. The thing Jung spent his entire life mapping and never quite had the nerve to follow down into the actual underworld of the body.
Thomas pulls from The Red Book, leans hard on James Hillman’s archetypal psychology, and reads a Master/slave dynamic not as trauma to be untangled in therapy until the client finally gives it up, but as an encounter with archetypal material. Persephone and Hades. Dionysus tearing through the Apollonian container. The descent, the ordeal, the dismemberment that comes before coherence. Subspace isn’t dissociation. Ordeal isn’t self-harm. The dungeon sits closer to a temple than a clinic.
And he does the one thing almost no Jungian has had the spine to do, which is free Jung from his own — and I’m quoting one of the book’s blurbers here, Russell Lockhart — his “compulsory heterosexist mode of individuation.” Jung built a system that ran on the anima-animus straight-marriage coupling as the engine of wholeness, which meant queer folks, kinky folks, anybody whose erotic life refused the marriage plot got filed under arrested development. Thomas names that and steps over it. He uses Jung against Jung. He uses Hillman, who was always more porous, more polytheistic, more willing to let the soul be many things at once, to crack the door open.
For a kinky romance writer? That’s a real gift, and it helps to say what kind. He gives you language for intensity. Numinous. Imaginal. Soul-making. He lets you write subspace as something other than a girl checking out. He lets you write a Dominant as something other than a man with control issues and good forearms. That vocabulary is worth having, and I keep it. But notice what it’s a vocabulary for — it’s for the dark, the descent, the ordeal. It names the going-down beautifully. It has almost nothing to say about the coming-up. Hold that, because it’s the whole argument I’m going to make later.
Here’s the room.
Thomas knows there’s a problem. The book gestures at it more than once. He understands the master/slave dynamic in American kink can’t be unhitched from American chattel slavery. He’s got a Black submissive in one of his case studies — he calls him “Black boi Kaseem” in the Master Jess relationship — so he knows Black bodies are in the spaces he’s describing. He nods at the fraught terrain. He even tells us, his own words, that BDSM “considers the collective archetypal sources of historical trauma.”
That’s the gesture. And that’s where the gesture stops cold.
What Thomas never does — what the book in its current form can’t do — is sit inside the contradiction the way a Black practitioner sits inside it every single time she walks into a play space. Stay with me on the Jungian logic, because this is the part that matters. The shadow, in Jung, is the part of the psyche the conscious self has exiled. But the shadow assumes a universal subject, somebody with the luxury of choosing what he represses. White American culture’s shadow includes the violence of slavery. The plantation lives in the white psyche whether the white psyche claims it or not. So when a white Master collars a white slave in 2026, that scene is also, whether the participants want it to be or not, an encounter with a collective shadow carrying four hundred years of actual, documented, chain-of-custody ownership of actual Black people.
Thomas’s framework can hold that. His framework should hold that. The book, in practice, doesn’t.
And the wild part is the people who could’ve held it for him were right there, already on the shelf. There’s no real engagement with Amber Musser’s Sensational Flesh, which makes sensation itself an analytic for understanding what it means to be embedded in structures of domination. Nothing sustained on Ariane Cruz’s The Color of Kink, the first monograph on race play, which won an MLA prize and argues that BDSM is, for Black women, a productive place to think through Black sexual practice and a way of accessing and contesting power. Darieck Scott’s Extravagant Abjection, with its theory of counterintuitive power found at the very point of violation — that’s archetypal-meets-historical thinking, that’s exactly the conversation Thomas’s book should be in, and it isn’t there.
Mollena Williams-Haas isn’t there, and Mollena is to American discourse on race and kink what Audre Lorde is to Black feminist poetics. Her central insight is that as a Black woman she does race play by default, because her Blackness gets read into any scene whether she intends it or not. That’s the exact thing his archetypal frame needed to wrestle, and it never lays a hand on it.
And there’s no Jennifer Nash, whose The Black Body in Ecstasy makes the argument the whole field needed somebody to make out loud — that Black women’s pleasure can be read as pleasure. An archive of ecstasy and not only a ledger of injury. Nash is the one who keeps you honest after the history sinks in, and I’ll come back to her, because she saved me from my own worst instinct while I was writing.
So why does a missing footnote in an academic book matter to us, the people actually writing these scenes? Because the omission doesn’t stay on the page. It walks into the room.
A Black submissive walks into a dungeon. The room reads white. The implements are old. The iconography of leather culture is rooted in post-World War Two gay white veteran subculture, and the language she’s handed for what she’s about to feel is Master, slave, property, ownership, collar. Those words don’t mean for her what they mean for the white practitioner kneeling next to her. He gets to descend into archetypal territory, play with Hades, do his soul work, and Thomas’s framework honors all of it. She’s doing soul work too. She’s also doing a second thing he never names, moving through a vocabulary whose literal historical referent is her own ancestors. The collar has a literal cousin in the iron collar. “My property” has a paper trail in this country. Kneeling in front of a man summons an entire collective archive whether she summoned it or not.
When a foundational text leaves all of that unspoken, the silence teaches everybody who reads it — white practitioners included — that her position doesn’t need marking. That she’s a variation on the universal subject rather than a person standing in a different relationship to every word in the room. The book becomes one more piece of architecture built to receive the white body without modification, and it trains a whole community to mistake that architecture for neutral.
And that silence, for us, hardens into two failure modes every Black and brown kinkster already knows by heart.
The first is the cold room. Nobody hangs a sign. Nobody has to. When the literature everybody points to, and the workshops built on it, and the language everybody defaults to all assume a white subject, she reads the absence instantly, the way you read a room that goes quiet when you walk in. The play party where she’s the only one. The munch where the organizer’s eyes do that little recalibration. The Dominant who has clearly never once considered that “I own you” might travel a different distance to her ears than it did to the last three submissives he said it to. None of it requires cruelty. Indifference does the work cruelty used to do, and it does it cleaner, because you can’t call somebody out for a thing nobody said.
The second is the opposite, and it’s just as tiring. Tokenization. The community clocks her difference and decides it’s the interesting part. Now she’s not a submissive who happens to be Black, she’s the Black submissive, the one whose presence proves the space is progressive, the one a white Dom wants because race play with her would be edgy and transgressive and real. Same body the cold room renders invisible, the tokenizing room renders hypervisible. Cruz wrote the literal book on this. The Black female body as the place other people work out their own relationship to power, with or without her consent to the assignment.
This is the part I need the writers listening to feel in their teeth, because it’s the part that shows up on the page when you get it wrong. A Black character written into a kink scene by an author working only from Thomas inherits the same two failures. She comes out either raceless — a white character with melanin applied like a coat of paint, her Blackness something the prose never registers — or she comes out as a walking race-play premise, her body the plot’s spice rack. Both are failures of craft. Both grow from the same root. The writer never learned her position was different, because the framework never said so.
And the fix is not to write her trauma onto every page. That’s its own flattening, a body that exists only to ache. The fix is specificity. She walks in carrying a history the room pretends it doesn’t have, and a writer who knows that can let her negotiate it, refuse it, reclaim it, descend through it, ignore it on a Tuesday and reckon with it on a Thursday. The full range of a person instead of a position.
This is the exact thing that sent me back to the theory in the first place, and it runs straight through last week’s episode.
Khalil handed Jade a vocabulary. That’s what I told you he was doing on those early Tuesdays, giving her language for what was happening to her body so the experience had somewhere to land. But the words available to him to hand her — submission, surrender, the whole architecture — came out of a literature that, by and large, never pictured the two of them in the room. And here’s why that matters to this story, because it’s not a diversity footnote. It’s the engine.
Remember the wound cooperation I broke down last week. Jade’s deep wound is that integration is impossible, that you cannot submit to someone you love without getting destroyed, so body and heart stay in separate rooms and never touch. And the dynamic with Khalil was healing and also had a ceiling, because the containment that made it safe was the same containment that kept integration off the table. Here’s what I want to add to that today. The frictionless, body-only, raceless descent — the exact one the white-default frame hands you, the clean container with no room marked for what it costs a Black woman to kneel and hear the word property — that frictionless version is itself part of what cooperated with her wound. A descent with no extra room in it is a descent that never asks her to integrate anything. It lets the body go down and come back up and never makes her carry the whole of herself into the scene at once. The unmarked map isn’t neutral for Jade. It’s an accomplice to her defense.
So when I write the marked version — when Jade walks into a scene carrying a history the room pretends it doesn’t have and has to decide, on the page, whether she’s bringing it in tonight or setting it down — I’m not adding authenticity on top of the romance. I’m building the obstacle the romance has to overcome. Integration has to cost something or her arc is just two people having nice Tuesdays. The thing it costs her is exactly the thing Thomas’s frame erased: the full weight of carrying her body, her heart, and four hundred years into the same room and choosing to stay.
That’s why I went back to the shelf, and what that actually was is the realest thing I can tell you about how this series got written. There’s no MFA for what I’m doing. There’s no program where you go to learn how to write a Black submissive into kink and into love without flattening her into either a wound or a fantasy. So I built one for myself. A whole DIY syllabus, a deeper kink education I assembled out of necessity because the formal one doesn’t exist, and I’ve never talked about it out loud before, which is really what today is. Not me starting some review segment. Me pulling you into the actual reading I’ve been doing alone at my desk to get these two people right. The stack that made the book possible.
And the first thing the syllabus showed me was where the gap was. Then it showed me who’d already been standing in it. Cruz. Mollena. And Nash, specifically, so I wouldn’t make the other mistake — the one where you take the history seriously and overcorrect into writing a Black woman as nothing but the weight she carries, a body that exists to ache. Nash refuses that. She gives you the Black body in pleasure, claiming its own ecstasy on its own terms. Jade gets her ecstasy on her own terms or she’s just a thesis with a pulse, and I don’t write theses, I write women.
And here’s the part that makes the whole series possible, the part the white default literally never pictured, and it’s the same point I was circling with Khalil last week. Both these men are Black. Now, Theo saying mine to Jade and meaning it, that part comes easy to him, that’s not his mountain. The word that costs him everything is the one he has to say about himself. Dominant. And to understand why that one syllable is a whole excavation, you have to know what a Black man gets taught about the authority in his own body. Theo came up hearing it out of love, from people trying to keep him alive. Lower your voice. Don’t loom. Smile more. You don’t want to be that Black man. The world’s going to decide you’re dangerous, so shrink yourself before it does. So the commanding thing that lives at his center, the thing that is just his nature, got filed as a threat before he was old enough to have a word for it, and then every woman who couldn’t meet it confirmed the filing, called it too intense, too controlling, too much, a production. The message from the culture and the message from the bedroom fused into one instruction. The authority in you is suspect. Contain it.
So when Theo finally claims Dominant, that word is doing two brutal things at once, and neither one of them is the thing the white-default frame would even think to look for. It has to overturn the racial tax, the lifelong lesson that a Black man leading with his full weight is a Black man asking to be feared. And underneath even that, it has to walk him through the death of the good guy. Because here’s the part he’s most scared of, the thing the rope chapters make him sit in before he ever picks up the jute. The darker appetite is real. He wants her immobilized. He wants to bite, to mark, to hold her down and watch her take it. And that desire lives in the same psychological neighborhood as the man who abused her, and Theo knows it, and it terrifies him that it’s in there at all. The good guy, the careful, contained, acceptable man he built to earn love his whole life, that man cannot also be a sadist. So claiming Dominant means letting the good guy die, and standing in what’s left, and finding out the darkness was never Devon’s kind. Devon used the helplessness to take. Theo uses it to give. Same appetite, opposite covenant, and the only way he learns the difference is by admitting the appetite is his to begin with.
The white-default version can’t write that word doing that work, because in the white scene Dominant is a role you put on, a hat, a fun Tuesday. It never had to also be the ego death of the man the world demanded you be. The only version of Dominant that carries the racial tax and the good-guy funeral at the same time is the one worn by a Black man who was told his whole life that his own authority would get him killed or left. Khalil can teach him the mechanics. Khalil cannot die that death for him, because it isn’t Khalil’s death to die. That’s the ceiling Khalil named about himself, in a different key. The word that finally makes Theo whole is a word only Theo can say, and the reason only he can say it is the same reason the unmarked map was never going to get him there. The map never knew there was a body on the table that had been taught to be afraid of its own hands.
A writer working only from Thomas flattens both these men into a raceless authority figure or a body-double for the historical Master, and flattens Jade into either a raceless sub or a walking wound. Get all three wrong and you don’t just lose authenticity. You lose the entire mechanism that turns this from a kink story into a love story.
And here’s where I’m not with Thomas at all, and I don’t want to soften it into “we mostly agree.” His whole frame is built on one premise, that the realest thing happening in a scene is the descent. The underworld. The ordeal. The dismemberment before coherence. The truth lives in the dark, and you go down to find it. That’s the load-bearing wall of the entire book. And I write the genre that exists to say: no. The realest thing in the scene is the care. I write cozy kink with Black characters, and cozy kink is not a descent that ends gently, it’s a flat contradiction of the idea that you have to go into the dark to get to something true. The depth was never only in the ordeal. The depth is in being held. The tenderness isn’t the reward you earn after the soul work. The tenderness is the soul work.
So I’m not taking Jade down into the dark and then mercifully bringing her back. That framing is still his framing, just with a nicer ending bolted on, and I reject the chassis it’s bolted to. His vocabulary for intensity is useful and I use it the way you’d use any good tool, but his theory of where meaning lives does not describe my fiction, because my fiction is the standing argument against it. The collar and the silk robe and somebody pouring the tea, the hook by the stairs, the body that finally gets held instead of only handled — that’s not the soft part after the real part. In my work it is the real part. The intensity serves the tenderness, not the other way around. Thomas hands you a beautiful map of the way down and calls it the whole territory. I’m writing the country he never mapped, the one where home is the destination and the dark was just a place you passed through to get there.
That matters double for Black characters specifically, because the culture has spent four hundred years insisting our deepest truth is the ordeal, that the wound is the realest thing about us, that you know us best at the moment of our suffering. A frame that locates all the meaning in the descent, in the dark, in the dismemberment — for Black characters that frame isn’t just incomplete, it’s the oldest lie about us wearing new clothes. Nash is the whole rebuttal and it’s why I keep her closest. So when I write Jade tender, cozy, soft and safe and loved in the ordinary daylight, I’m not giving her a break from the depth. The daylight is the depth. Letting a Black woman be held and easy and unafraid is the most radical thing the scene can do, because the whole inheritance says her realness is in her pain. The history’s in the room, and the history is the obstacle. The love isn’t the soft reward on the far side of it. The love is the thing the whole story was always about, and the dark was only ever a place she walked through to prove she didn’t have to live there. That’s the whole story.
THE SCENE WHERE YOU WATCH IT HAPPEN
I’ve been up in the theory this whole time, so let me bring it all the way down onto the page, because I wrote the thing I’ve been arguing for and I want to show you where it actually lives in the work. Two chapters. In the serial, they run one after the other, and I built them as a matched set on purpose, one the excavation and the other the payoff.
The first one puts Theo on a low stool in the back of a tattoo shop with a hank of stiff rope in his lap, learning to condition jute by hand from the very man who held Jade before him. And I want you to catch what the rope is doing in that scene, because it’s the whole episode sitting there in a length of six-mil jute. New rope comes off the spool hard and full of machine oil, fuzzed with fiber that’ll scorch a body on a fast pull, and you don’t leave it that way, you run the stiffness out of it by hand until it lies smooth against her skin and doesn’t drag. Khalil tells him she picked the rope that has teeth, the one that bites, because the bite is part of what brings her down, and the work of the evening isn’t to sand the teeth off it, the work is to condition the thing so the teeth land as care instead of harm. That is the argument, in rope. Not a dungeon that softens the dark into nothing. A man learning to hold the dark so it does what she needs it to do.
And underneath the rope, Khalil goes after the thing in Theo I told you about earlier, the good guy who’d rather be guilty than small. Theo walks in there convinced he’s the reason her body breaks, that his intensity is the injury, that the safest thing he could do is dial himself down to a size that won’t hurt her. And Khalil takes that apart with a patience that reads like cruelty until you catch what he’s doing. He tells Theo the weight was in her body before his hands ever got near it, that he’s not the weather, he’s one front moving through a system that was already turning. And then he names the actual wound, flat, no mercy in it. A man who decides he’s the sole reason the woman he loves suffers is still a man making her suffering about him. He’d rather be guilty than small. That is the ego death, right there. Theo has spent his whole life being told the authority in him is too much, and he answered it by turning the authority into a crime he could at least confess to, because being the villain of her story felt safer than finding out he wasn’t that central to it at all. Khalil won’t let him keep the crime. He makes him put it down.
And in the middle of all that, Khalil hands him the distinction that is the entire counter-thesis to Thomas, and he does it over oiled rope instead of citation. There’s the Dom who takes, he says, where everything points back at him, his pleasure, his authority, the satisfaction of being minded, and she’s the instrument and he’s the song. Real thing, people build good love on it. And then there’s the Dom who provides, where every move points at her, who leads because leading is how he loves her. Same rope, same command, same hands, different engine underneath, and here’s the line I’d carve over the door of this whole podcast, the woman feels which engine it is in her body before her head catches up. That is a Black man telling another Black man that the meaning of the scene was never in the descent. It’s in the engine. It’s in which direction the whole thing is pointed, at his power or at her wellbeing, and the body knows the difference before the mind can argue about it. Thomas’s frame can’t see that, because it’s still looking for the truth in the going-down, in the ordeal, in the dark. Khalil’s looking for it in the covenant. In what the dominance is for.
Then the next chapter is the payoff, and it’s told from inside Jade, and it’s the part I need people to actually feel, because this is where the whole argument stops being an idea and becomes a Tuesday. Theo comes home heavy, carrying something out of that session he doesn’t set down at the door, and Jade is up in the bedroom folding the same blouse three times because her body’s bracing for a trip to a city that has cost her before. And he doesn’t process his heavy thing on her. He doesn’t make her carry it. He takes the phone out of her hand the way you take a hot pan off a burner before somebody gets hurt, and he tells her the whole plan is that she doesn’t have a single thing to do for a while except be right there and let him have the watch.
And what he does next isn’t the ordeal. It’s regulation. He works her body not to take her apart for the drama of taking her apart, but to lift a whole locked-up week off her, to drain the anxiety out the bottom of her so she can breathe, and he holds her through the crying that comes with it without once making her explain the crying or perform that she’s fine. That is the daylight use of the dark. The descent is in service of the tenderness, not the other way around. And then, and this is the part that undoes me every time I read my own chapter, he goes down to the kitchen and he makes her chicken and dumplings from scratch, browns the chicken and builds the broth and rolls the dumplings out on her counter with a water glass because they still don’t own a rolling pin, and when she can’t eat he bargains with her, two real bites and she can have some dick before they finish packing. The scene doesn’t end in a dungeon. It ends at a kitchen table with their knees knocking under it and a woman who couldn’t feed herself all week finally eating, because the man who loves her turned all that intensity toward getting a hot meal into her body.
That’s the whole thing. That’s the counter-thesis with a pulse. The dark was the doorway. The kitchen was the point. Two chapters, and not one sentence of theory in either of them, and everything I’ve been arguing all episode is just sitting in there, in a length of conditioned rope and a pot of dumplings, waiting for somebody to notice the care was the content the entire time.
THE ROM 101 MOMENT
If you’re writing power exchange with a Black character and this is sitting on you, here’s the question I’d carry to the page.
Not “how do I show her trauma.” Burn that question. The question is: what does this specific word do to this specific body, in this specific room, with this specific person holding the other end of it? Write the negotiation. Let her clock the word. Let her decide, on the page, whether she’s carrying it in tonight or setting it down. Give her the Tuesday where she ignores it completely and the Thursday where she reckons. Then — and this is the Nash part, don’t skip it — write her pleasure as pleasure, fully, generously, on her own terms, so the reader never once mistakes her for a lesson.
One word, one room, one body. That’s the whole prompt.
CLOSE (60–90 seconds)
Thomas wrote a real book with real value, and I’ll keep saying that. The descent he maps is the cleanest articulation in print of why these scenes carry the weight we’ve always said they carry. I’ll hand it to white authors building white characters in white dungeons and tell them it’s the best Jungian treatment yet published. I just won’t hand it, on its own, to a writer building a Black submissive, because the same map that fails her fails her Dominant too, and the writer who only has his map will write somebody who’s either raceless or all wound.
The Black submissive working it out in her own body when her partner says mine — she doesn’t need me to hand her a syllabus. She’s been living in that extra room her whole life. The literature’s the thing that owes her the map, not the other way around. And the map gets made by writing it. By somebody willing to use what’s useful in the dark Thomas describes so well, and then refuse his whole theory of where the truth lives, and write her into the light on purpose, into the tenderness, into an ordinary Tuesday where she’s just a woman in a silk robe being loved and the loving is the entire point. The dark was never where she lived. It was just a thing the old stories said was the realest part of her, and it isn’t. The realest part is the daylight, and the daylight is the part I’m writing, and the daylight is the part the white-default literature keeps forgetting Black people get to have.
I want to know what you think, especially if your experience in these spaces looks different than what I described. Come find me on Substack, leave a note, be nosy. That’s what we’re here for.
THE READING LIST
This is the syllabus. The DIY MFA I built for myself because nobody was offering it, and this is the first time I’ve put the whole thing in one place for anybody but me. I’m not telling you to read it to be allowed in the room. I’m showing you what’s on my desk and the order I’d come at it if I were starting over today.
* Mollena Williams-Haas — the Perverted Negress blog and podcast, her chapters in Best Sex Writing, her Open Deeply interviews. For the lived contradiction. Read her first.
* Ariane Cruz, The Color of Kink: Black Women, BDSM, and Pornography (NYU Press, 2016). The scholarly ground floor.
* Douglas Thomas, The Deep Psychology of BDSM and Kink (Routledge, 2023). For the archetypal frame. Third, on purpose.
* Jennifer Nash, The Black Body in Ecstasy: Reading Race, Reading Pornography (Duke University Press, 2014). For pleasure as its own archive, not only injury. The one that keeps you honest.
* Amber Jamilla Musser, Sensational Flesh: Race, Power, and Masochism (NYU Press, 2014). Sensation as analytic.
* Darieck Scott, Extravagant Abjection: Blackness, Power, and Sexuality in the African American Literary Imagination (NYU Press, 2010). For counterintuitive power, the reclaimed bottom.
* Margot Weiss, Techniques of Pleasure: BDSM and the Circuits of Sexuality (Duke University Press, 2011). The ethnographic record on race in San Francisco kink communities.
* Hortense Spillers, Black, White, and in Color (University of Chicago Press, 2003). Flesh versus body.
* Saidiya Hartman, Scenes of Subjection (Oxford University Press, 1997). For why the past isn’t past.
* Kelly Brown Douglas, Sexuality and the Black Church: A Womanist Perspective (Orbis, 1999). For the religious context she’s also working through.
* The historical record of Men of ONYX, ONYX Pearls, and Black Leather In Color — the Black-centered kink communities that built what the literature’s still catching up to.
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