One of the mottos of an odalisque is "Fathomless lust, perfect obedience". It sums up the tension, the paradox, that is at the heart of the odalisque. On the one hand she is expected to be refined and elegant, and on the other hand she is expted to be wild and frenzied. There is control on the one hand and mad sexual lust on the other. Slavery is, by definition, an exercise in restriction, control. She is always controlled. Her Master controls her. But she must also be seething with lust.
This is the cockslave ideal. She is controlled, poised, disciplined, obedient, compliant. Yet she is also wild, cock-crazy, mad with passion. She must be trained to be both. There is expansion and there is contraction. She is to learn both. Fathomless lust. Complete abandon. Mad sexuality. But also perfect obedience. Control; Discipline. Compliance to her Master's will and his imagination.
The training of an odalisque can be structured around this motto. Exercises of self-control and obedience. Exercises of wild abandon. Apollo and Dionysius. The whole psychology of the trained odalisque is shaped by these expansions and contractions. She must learn to be shy and wild both.
Sunday, July 31, 2011
Saturday, July 30, 2011
Friday, July 29, 2011
What is an ejacaline?
What is an ejacaline?
An ejacaline is an odalisque (cockslave) who specializes in cum play – erotic play with semen. An odalisque can nominate various sexual specializations – expertise in semen play is one of them. This means that the odalisque specialises in such types of play as creampies, cum facials, cum drinking, snowballing, and so on. An ejacaline provides a service to men with a semen fetish. Such fetishism is quite common. It is estimated that of all the pornographic images on the internet today, over one quarter are depictions of women with cum on their face. In porn movies, the climax is the so-called “money shot”. Men yearn for cocksuckers who will swallow. Evidently, many men enjoy women who indulge in sex acts in which semen is central. Men love women who love semen. An ejacaline is a cockslave who chooses to cater to this male fantasy.
An odalisque can have up to two nominated specializations. Often an ejacaline will also be an “orgophon” (who specializes in group play) or a “fellatrice” (who specializes in fellatio).
Sexual health is always important in Code d’ Ode, but health issues require particular attention in the case of an ejacaline because she is concerned with sexual fluids. A Slavekeeper who owns an ejacaline must ensure that all semen play involves disease-free players.
An ejacaline is an odalisque (cockslave) who specializes in cum play – erotic play with semen. An odalisque can nominate various sexual specializations – expertise in semen play is one of them. This means that the odalisque specialises in such types of play as creampies, cum facials, cum drinking, snowballing, and so on. An ejacaline provides a service to men with a semen fetish. Such fetishism is quite common. It is estimated that of all the pornographic images on the internet today, over one quarter are depictions of women with cum on their face. In porn movies, the climax is the so-called “money shot”. Men yearn for cocksuckers who will swallow. Evidently, many men enjoy women who indulge in sex acts in which semen is central. Men love women who love semen. An ejacaline is a cockslave who chooses to cater to this male fantasy.
An odalisque can have up to two nominated specializations. Often an ejacaline will also be an “orgophon” (who specializes in group play) or a “fellatrice” (who specializes in fellatio).
Sexual health is always important in Code d’ Ode, but health issues require particular attention in the case of an ejacaline because she is concerned with sexual fluids. A Slavekeeper who owns an ejacaline must ensure that all semen play involves disease-free players.
What happens when a Master/odalisque relationship fails?
What happens when a Master/odalisque relationship fails?
That is a good question because – in reality – relationships fail all the time, and this includes Master/slave relationships. In fact, unconventional relationships sometimes come under extra strain and have an increased failure rate as well as extra complications in the aftermath. Break-ups can be traumatic – and they can be messy. There is much to be said about this issue and we cannot cover it all here, but the following points are important:
*The Keeper/odalisque relationship is essentially sexual – not emotional - in nature. An odalisque provides sexual service. In that role she is quite distinct to girlfriend or wife. She need not love her Master, merely respect and serve him. Ideally, in fact, an odalisque will keep herself emotionally removed. The M/s relationship is sexually but not emotionally intense. Love complicates her duties. Consequently, the Master/odalisque relationship – where it is essentially sexual – is less likely to leave people in emotional trauma.
*Code d’ Odalisque provides a clear, straightforward method for ending a slave’s relationship with a Keeper. All such relationships are founded upon consent. Either party can end the relationship. It should be done according to a certain etiquette. The Code is strictly contractual. It encourages parties to conduct disputes in a contractual manner.
*The written codifications of Code d’ Ode provide a comprehensive framework for play that is intended to provide protection to all parties and especially slaves. This framework encourages civil, chivalrous, respectful play. It is hoped this atmosphere of civility will extend to ‘End Play’ where a Master/slave tryst turns out to be ill-advised.
*In general, submissive females are especially exposed to the impact of a relationship that goes bad. Everyone should be aware of this. Sub females may be emotionally fragile. They are certainly adverse to pain – that is why they are odalisques and not S & M slaves. Regardless of what transpires, a Slavekeeper should understand that a cockslave is a thing of fragile beauty – he should be gentle and respectful at all times. He should appreciate the extent to which words can hurt.
*Themes of addiction, obsession, possession and isolation make an odalisque especially prone to damaging consequences if her relationship to her Keeper ends suddenly or badly.
*An odalisque has her Overmistress to fall back upon. The Overmistress looks after her interests at every turn. The Overmistress is independent of the Slavekeeper. Where a Keeper dismisses or shuns a slave or otherwise ends the relationship, it is the job of the Overmistress to help the slave pick up the pieces and move on.
*Slavetraders should also take an interest in the welfare of the slave in these cases. In some instances a slave may want to move on to a new Master, in which case a Slavetrader can help her.
*Slavekeepers are likely to have strongly dominant characters. This may make them prone to an aggressive response to conflict. We should recognize this in advance. Those disputing with them should avoid provocation and the Keeper should exercise self-control and moderation. In some cases, though, the relationship is ending because the Keeper has been abusive. In extreme cases, legal restraint may be needed against a Slavekeeper.
*Slavekeepers should always be aware of the dangers of “a woman scorned”. They are many cases where a disappointed and spiteful ex-slave has sought to prosecute her ex-Master for such offences as rape and false imprisonment (regardless of how consenting she was at the time!) There are dangers of litigation. This is a strong incentive for a Slavekeeper to ensure any break-up is amicable, fair and civilized.
*Every slave must face the question 'What do I do after this?' and 'How do I adjust back into normal life again?' because odalisque slavery is limited tenure. Every odalisque should have a plan about what she does and where she goes when her tenure ends.
It is also worth noting that among the circle of people who first put together what became “Code d’ Odalisque” were several women who had experienced devastating break-ups in abusive Master/slave relationships. In part, the construction of the Code came about to place Master/odalisque play in a more controlled, safer framework where duties and rights are clear and where the welfare of the slave is a primary concern - that concern extends to situations where a M/s contract fails and is terminated unhappily.
That is a good question because – in reality – relationships fail all the time, and this includes Master/slave relationships. In fact, unconventional relationships sometimes come under extra strain and have an increased failure rate as well as extra complications in the aftermath. Break-ups can be traumatic – and they can be messy. There is much to be said about this issue and we cannot cover it all here, but the following points are important:
*The Keeper/odalisque relationship is essentially sexual – not emotional - in nature. An odalisque provides sexual service. In that role she is quite distinct to girlfriend or wife. She need not love her Master, merely respect and serve him. Ideally, in fact, an odalisque will keep herself emotionally removed. The M/s relationship is sexually but not emotionally intense. Love complicates her duties. Consequently, the Master/odalisque relationship – where it is essentially sexual – is less likely to leave people in emotional trauma.
*Code d’ Odalisque provides a clear, straightforward method for ending a slave’s relationship with a Keeper. All such relationships are founded upon consent. Either party can end the relationship. It should be done according to a certain etiquette. The Code is strictly contractual. It encourages parties to conduct disputes in a contractual manner.
*The written codifications of Code d’ Ode provide a comprehensive framework for play that is intended to provide protection to all parties and especially slaves. This framework encourages civil, chivalrous, respectful play. It is hoped this atmosphere of civility will extend to ‘End Play’ where a Master/slave tryst turns out to be ill-advised.
*In general, submissive females are especially exposed to the impact of a relationship that goes bad. Everyone should be aware of this. Sub females may be emotionally fragile. They are certainly adverse to pain – that is why they are odalisques and not S & M slaves. Regardless of what transpires, a Slavekeeper should understand that a cockslave is a thing of fragile beauty – he should be gentle and respectful at all times. He should appreciate the extent to which words can hurt.
*Themes of addiction, obsession, possession and isolation make an odalisque especially prone to damaging consequences if her relationship to her Keeper ends suddenly or badly.
*An odalisque has her Overmistress to fall back upon. The Overmistress looks after her interests at every turn. The Overmistress is independent of the Slavekeeper. Where a Keeper dismisses or shuns a slave or otherwise ends the relationship, it is the job of the Overmistress to help the slave pick up the pieces and move on.
*Slavetraders should also take an interest in the welfare of the slave in these cases. In some instances a slave may want to move on to a new Master, in which case a Slavetrader can help her.
*Slavekeepers are likely to have strongly dominant characters. This may make them prone to an aggressive response to conflict. We should recognize this in advance. Those disputing with them should avoid provocation and the Keeper should exercise self-control and moderation. In some cases, though, the relationship is ending because the Keeper has been abusive. In extreme cases, legal restraint may be needed against a Slavekeeper.
*Slavekeepers should always be aware of the dangers of “a woman scorned”. They are many cases where a disappointed and spiteful ex-slave has sought to prosecute her ex-Master for such offences as rape and false imprisonment (regardless of how consenting she was at the time!) There are dangers of litigation. This is a strong incentive for a Slavekeeper to ensure any break-up is amicable, fair and civilized.
*Every slave must face the question 'What do I do after this?' and 'How do I adjust back into normal life again?' because odalisque slavery is limited tenure. Every odalisque should have a plan about what she does and where she goes when her tenure ends.
It is also worth noting that among the circle of people who first put together what became “Code d’ Odalisque” were several women who had experienced devastating break-ups in abusive Master/slave relationships. In part, the construction of the Code came about to place Master/odalisque play in a more controlled, safer framework where duties and rights are clear and where the welfare of the slave is a primary concern - that concern extends to situations where a M/s contract fails and is terminated unhappily.
Thursday, July 28, 2011
Wednesday, July 27, 2011
Making pornography?
Question: Can an odalisque be used for making pornography for private use?
An odalisque is not a porn star and certainly should not be used for making pornography for public consumption or sale. That would violate many articles of Code d’ Odalisque. An odalisque cannot be prostituted nor made a public spectacle. She cannot be exploited for the production of pornography.
On the other hand, like a porn star an odalisque dedicates herself to a life of sex and is involved in exploring male sexual fantasy. There are clearly points of contact between an odalisque and a porn star. Pornography is a fantasy realm. Odalisque slave play, also, is about fantasy. There is no reason why this cannot be explored in a private context.
These days, in fact, a camera is a common toy in adult sexual exploration. Average urban couples make porn videos for their private enjoyment. This is now very common. It is a fact of contemporary sexual life. There is no reason why a Master/slave couple cannot have fun with a video camera, provided it is for private use. In fact, film offers another dimension of sexual exploration and fantasy that a Slavekeeper may use his odalisque to explore. An odalisque is an object of beauty and desire to be viewed and appreciated. The camera is an extension of the eye.
But film-making (or photography) should never become the central activity of a Master/odalisque couple. It is a toy, an indulgence, a vehicle of fantasy. It is one activity among many. It can be used as a platform for creativity. But it should not become the purpose of the relationship.
And again, it must be stressed that an odalisque lives a secret life behind closed doors. Code d’ Odalisque expressly forbids the public exploitation of an odalisque. A Slavekeeper cannot distribute or sell pictures or films of his odalisque. They are for private use, private enjoyment only.
An odalisque is not a porn star and certainly should not be used for making pornography for public consumption or sale. That would violate many articles of Code d’ Odalisque. An odalisque cannot be prostituted nor made a public spectacle. She cannot be exploited for the production of pornography.
On the other hand, like a porn star an odalisque dedicates herself to a life of sex and is involved in exploring male sexual fantasy. There are clearly points of contact between an odalisque and a porn star. Pornography is a fantasy realm. Odalisque slave play, also, is about fantasy. There is no reason why this cannot be explored in a private context.
These days, in fact, a camera is a common toy in adult sexual exploration. Average urban couples make porn videos for their private enjoyment. This is now very common. It is a fact of contemporary sexual life. There is no reason why a Master/slave couple cannot have fun with a video camera, provided it is for private use. In fact, film offers another dimension of sexual exploration and fantasy that a Slavekeeper may use his odalisque to explore. An odalisque is an object of beauty and desire to be viewed and appreciated. The camera is an extension of the eye.
But film-making (or photography) should never become the central activity of a Master/odalisque couple. It is a toy, an indulgence, a vehicle of fantasy. It is one activity among many. It can be used as a platform for creativity. But it should not become the purpose of the relationship.
And again, it must be stressed that an odalisque lives a secret life behind closed doors. Code d’ Odalisque expressly forbids the public exploitation of an odalisque. A Slavekeeper cannot distribute or sell pictures or films of his odalisque. They are for private use, private enjoyment only.
Monday, July 25, 2011
Adventures
The whole purpose of odalisque slavery is to facilitate sexual adventure and exploration. An odalisque provides sexual service. A man only needs an odalisque if he is intent upon indulging in sexual exploration above and beyond what could be achieved through other means. An odalisque is a vehicle of sexual fantasy. A man acquires an odalisque because he has a serious vocation as a sexual adventurer – he has fantasies and appetites such that require the services of a cockslave.
But what sort of adventures? Exactly what sort of sexuality might one explore with an odalisque?
In part, this will depend upon the slave and such factors as her specialization. A fellatrice will offer the potential for different adventures than a somodella. And much will depend upon the limits set by the slave’s contracts.
Beyond that, everything depends upon the imagination and creativity of the Slavekeeper. Code d’ Ode is a platform for sexual creativity. This must be stressed. It is an arena for creative, decadent sexuality. A Slavekeeper needs a fertile imagination.
Note the following points:
*Code d’ Ode is hedonistic. The Slavekeeper’s quest is for greater and better pleasures. He uses the slave to devise ways to greater and better pleasures.
*These pleasures are PHALLIC – play is focused upon the phallus. The odalisque is engaged in cockworship. Code d’ Ode’s sexuality is distinctly phallic in nature. It is about phallic pleasure. The slave worships cock. Her Master explores phallic pleasure.
*Within the sensation called “pleasure” there are many zones and plateaus. The Slavekeeper uses his odalisque to explore these zones and plateaus.
*Zones and plateaus involve an exploration of psychological states. (Most sex is psychological, after all.) A Keeper will explore states of pleasure and also submit his slave to methods to take her into particular zones of mind and mood.
As well as playing with her body, that is, a Keeper is also at liberty to play with her mind. He cannot use pain or violence to push the slave into so-called “sub zones” but he can use other methods. He can make a slave fast, for example, or deprive her of sleep, or keep her restrained or in isolation. He can also use intense pleasure and such methods as orgasm torture.
Within these parameters people can explore as they will. Much of the fun of Code d’ Ode is owning the slave and doing what one likes with her. The Slavekeeper plays with her – like a doll, a puppet – and pushes her to her limits and the limits of his imagination.
The central theme of play is cock worship. An odalisque worships cock. Much fantasy play can be built around this.
Note also that Code d’ Ode does permit the judicious and decadent use of inebriants to further expand the terrain to be explored.
But what sort of adventures? Exactly what sort of sexuality might one explore with an odalisque?
In part, this will depend upon the slave and such factors as her specialization. A fellatrice will offer the potential for different adventures than a somodella. And much will depend upon the limits set by the slave’s contracts.
Beyond that, everything depends upon the imagination and creativity of the Slavekeeper. Code d’ Ode is a platform for sexual creativity. This must be stressed. It is an arena for creative, decadent sexuality. A Slavekeeper needs a fertile imagination.
Note the following points:
*Code d’ Ode is hedonistic. The Slavekeeper’s quest is for greater and better pleasures. He uses the slave to devise ways to greater and better pleasures.
*These pleasures are PHALLIC – play is focused upon the phallus. The odalisque is engaged in cockworship. Code d’ Ode’s sexuality is distinctly phallic in nature. It is about phallic pleasure. The slave worships cock. Her Master explores phallic pleasure.
*Within the sensation called “pleasure” there are many zones and plateaus. The Slavekeeper uses his odalisque to explore these zones and plateaus.
*Zones and plateaus involve an exploration of psychological states. (Most sex is psychological, after all.) A Keeper will explore states of pleasure and also submit his slave to methods to take her into particular zones of mind and mood.
As well as playing with her body, that is, a Keeper is also at liberty to play with her mind. He cannot use pain or violence to push the slave into so-called “sub zones” but he can use other methods. He can make a slave fast, for example, or deprive her of sleep, or keep her restrained or in isolation. He can also use intense pleasure and such methods as orgasm torture.
Within these parameters people can explore as they will. Much of the fun of Code d’ Ode is owning the slave and doing what one likes with her. The Slavekeeper plays with her – like a doll, a puppet – and pushes her to her limits and the limits of his imagination.
The central theme of play is cock worship. An odalisque worships cock. Much fantasy play can be built around this.
Note also that Code d’ Ode does permit the judicious and decadent use of inebriants to further expand the terrain to be explored.
Friday, July 22, 2011
Night devotions
One of the erotic practices included in Code d’ Odalisque as one of the arts of the odalisque is called “night devotions” or “nightly devotions” or just “devotions”. It is so called because it consists of an act of cockworship. The odalisque engages in a prolonged, slow oral caressing of her Master’s phallus (in worship) – but she does this while he is asleep. It is performed as follows:
The odalisque waits until very late at night (say, 3am) when she is sure her Master is sound asleep. Deep sleep.
She tip-toes to his bed and very, very slowly obtains a position where she can caress his cock without waking him (usually with her head under the covers).
She caresses his cock with her mouth and tongue very, very slowly and carefully. The objective is to keep the cock erect without waking him up.
This takes considerable sensitivity and skill. It is hard to do.
The odalisque fails if she cannot keep his cock erect.
And she fails if she wakes him up.
She also fails if she makes him cum.
Rather, she should try to keep him stimulated – very gently – for a long period while he sleeps.
Ideally, the Master will be brought to the threshold of consciousness and will drift in and out of an awareness of her mouth at work, but he never surfaces into wakefulness.
Done correctly, it delivers to a man delicious dreams. Gentlemen who have enjoyed being subject to the nightly devotions of a skilled cockslave attest that it is an experience of deep delight. It stirs the blood and the imagination. It is good for a man’s libido. For the man, he wants his hormones stirred while sleeping. Over time this will stimulate his imagination. It is Deep Tease. He will bring erotic images, ideas, motifs, from his subconscious life into real play.
But it is important that he not be woken. The slave must lick, kiss, breath on, play with his penis, stirring it to an erection, with precision gentleness. For the slave, it is a time to be devoted to phallic worship, to enjoy the presence of her god. She should think of it as a communion, an act of submission and devotion.
Like other Code d’ Ode techniques, this method distinguishes between the cock and the man. In this case, the cock is awake while the man is asleep. That is what the odalisque tries to achieve. She wants the cock awake but the man asleep.
Try the practice of night devotions. Command your slave:
*You will come to my room very late at night or the early morning when you are sure I am in deep sleep.
*You will engage in cockworship without waking me.
*After a while you can finish and leave (without making me cum).
*You will do this every night unless I tell you otherwise.
Suitable guests
Many people will prefer to conduct odalisque slavery on a monogamous basis. This is a simple Master/slave arrangement that is exclusive and forbids the involvement of other sexual parties.
Code d’ Odalisque is easily adapted to this arrangement, but it is not the default position. By default, a Slavemaster under Code d’ Odalisque will happily share his slave with other gentlemen (and ladies) – he shares her with guests. Code d’ Ode promotes sexual generosity. A man who is so privileged as to own an odalisque should share his good fortune, just as a wealthy man should share his wealth.
Some couples prefer an exclusive monogamy. Some slaves prefer not to be shared and want to devote themselves to one man alone. Some Masters prefer to keep their slaves to themselves. That is fine, but the natural inclination under Code d’ Odalisque is to share.
All the same, a Slavekeeper must be very discerning regarding who he might share his slave with. The careful and judicious selection of guests is essential. He has a duty of care to the slave, for a start. He must keep her away from unsuitable men. He must keep her safe. He must keep her away from violent men and men with diseases. More generally, it is always a great privilege to enjoy an odalisque. The privilege should not be given carelessly to slobs and fools. It should only be given to men of suitable character. Men who are amicable, courteous, cooperative, civil and clean. Men who will respect the status of the odalisque.
While the Code permits and encourages the sharing of odalisques with guests, it also places a grave responsibility upon the Slavekeeper to protect and keep safe his slave. He should not waste her on idiots, jerks, womenhaters or rednecks. Her beauty is preserved for deserving gentlemen, carefully selected by her Master. Where necessary, the Slavekeeper should instruct his guests on proper conduct when enjoying the services of an odalisque.
For her part, a woman can - through her Contract of Submission or by subsequent Pleas of Mercy - make contractual specifications regarding the men with whom her Master might share her. She can set boundaries and make specifications regarding what is suitable in a guest.
Code d’ Odalisque is easily adapted to this arrangement, but it is not the default position. By default, a Slavemaster under Code d’ Odalisque will happily share his slave with other gentlemen (and ladies) – he shares her with guests. Code d’ Ode promotes sexual generosity. A man who is so privileged as to own an odalisque should share his good fortune, just as a wealthy man should share his wealth.
Some couples prefer an exclusive monogamy. Some slaves prefer not to be shared and want to devote themselves to one man alone. Some Masters prefer to keep their slaves to themselves. That is fine, but the natural inclination under Code d’ Odalisque is to share.
All the same, a Slavekeeper must be very discerning regarding who he might share his slave with. The careful and judicious selection of guests is essential. He has a duty of care to the slave, for a start. He must keep her away from unsuitable men. He must keep her safe. He must keep her away from violent men and men with diseases. More generally, it is always a great privilege to enjoy an odalisque. The privilege should not be given carelessly to slobs and fools. It should only be given to men of suitable character. Men who are amicable, courteous, cooperative, civil and clean. Men who will respect the status of the odalisque.
While the Code permits and encourages the sharing of odalisques with guests, it also places a grave responsibility upon the Slavekeeper to protect and keep safe his slave. He should not waste her on idiots, jerks, womenhaters or rednecks. Her beauty is preserved for deserving gentlemen, carefully selected by her Master. Where necessary, the Slavekeeper should instruct his guests on proper conduct when enjoying the services of an odalisque.
For her part, a woman can - through her Contract of Submission or by subsequent Pleas of Mercy - make contractual specifications regarding the men with whom her Master might share her. She can set boundaries and make specifications regarding what is suitable in a guest.
Thursday, July 21, 2011
Tuesday, July 19, 2011
Now Available - Introductory booklet
NOW AVAILABLE - 36 page introductory booklet to Code d' Odalisque in pdf format. Write to bedroomslaves@yahoo.com for a free copy. The Odalisque Slavecraft Series.
Also available, 5th edition of Code d' Odalisque, pdf.
Monday, July 18, 2011
Sex and work
Question: I don’t see the point in having a slave that is only for sex and doesn’t work. Sex is only a small part of a Master/slave relationship. Beyond that, a slave should work. As a Master I insist on it.
Answer: In that case, your slave is what is described in Code d’ Odalisque as a “memlook” and is not what is properly described as an “odalisque”. By definition, an odalisque is a sexual slave. That is all she does. She is spared from toil in order to protect her beauty and in order that she might dedicate herself to the erotic arts. That is what an odalisque is.
Imagine the following scenario:
A woman is a captive slave in the slave dens of the ancient east. She cooks, cleans, toils and also serves the bed of men. It is a hard life of little dignity and few rewards. But one day a wealthy gentleman notices this woman slave and finds her very attractive. He thinks to himself, “It is a travesty to see a creature of such beauty wasting her talents in the kitchens!” So he purchases her and elevates her to the status of an “odalisque.” She is now preserved from labour and is kept for her beauty and her eroticism. She is pampered compared to low slaves. He keeps her as an object of beauty and pleasure.
Such slaves (odalisques) were common in the ancient slave traditions, along with concubines, courtesans and temple prostitutes. Code d’ Odalisque is a revival of the institution of odalisque in a modern, consensual form.
If a slave works, then she is a memlook, an ordinary or “low” slave, not an odalisque. That is fine in itself, and it may be an arrangement that suits some Slavekeepers and some slaves. But an odalisque – properly speaking – is different. She is kept for sex. Indeed, she may even have memlooks serving her, such is her special status.
Odalisque slavery is a special type of slavery. It is important to see how it differs from ordinary slavery. Sex is the focus of odalisque slavery. If a Slavekeeper does not need lots of sex then he probably doesn’t need an odalisque. And – even where there is lots of sex – an odalisque will inevitably enjoy lots of free time, time spent sleeping, relaxing, preening, luxuriating. An opulent captivity, but captivity all the same.
Odalisque slavery is a platform for sexual exploration. The revival of odalisque slavery should be accompanied by the revival of the erotic arts to which an odalisque is dedicated. Code d’ Ode is a creative undertaking in this regard. It seeks to revive the institution of odalisque, and to stimulate the erotic arts that go with odalisque slavery.
Answer: In that case, your slave is what is described in Code d’ Odalisque as a “memlook” and is not what is properly described as an “odalisque”. By definition, an odalisque is a sexual slave. That is all she does. She is spared from toil in order to protect her beauty and in order that she might dedicate herself to the erotic arts. That is what an odalisque is.
Imagine the following scenario:
A woman is a captive slave in the slave dens of the ancient east. She cooks, cleans, toils and also serves the bed of men. It is a hard life of little dignity and few rewards. But one day a wealthy gentleman notices this woman slave and finds her very attractive. He thinks to himself, “It is a travesty to see a creature of such beauty wasting her talents in the kitchens!” So he purchases her and elevates her to the status of an “odalisque.” She is now preserved from labour and is kept for her beauty and her eroticism. She is pampered compared to low slaves. He keeps her as an object of beauty and pleasure.
Such slaves (odalisques) were common in the ancient slave traditions, along with concubines, courtesans and temple prostitutes. Code d’ Odalisque is a revival of the institution of odalisque in a modern, consensual form.
If a slave works, then she is a memlook, an ordinary or “low” slave, not an odalisque. That is fine in itself, and it may be an arrangement that suits some Slavekeepers and some slaves. But an odalisque – properly speaking – is different. She is kept for sex. Indeed, she may even have memlooks serving her, such is her special status.
Odalisque slavery is a special type of slavery. It is important to see how it differs from ordinary slavery. Sex is the focus of odalisque slavery. If a Slavekeeper does not need lots of sex then he probably doesn’t need an odalisque. And – even where there is lots of sex – an odalisque will inevitably enjoy lots of free time, time spent sleeping, relaxing, preening, luxuriating. An opulent captivity, but captivity all the same.
Odalisque slavery is a platform for sexual exploration. The revival of odalisque slavery should be accompanied by the revival of the erotic arts to which an odalisque is dedicated. Code d’ Ode is a creative undertaking in this regard. It seeks to revive the institution of odalisque, and to stimulate the erotic arts that go with odalisque slavery.
Sunday, July 17, 2011
Zits
Code d’ Odalisque places great emphasis upon the skin of the slave. The slave’s skin is valued. An odalisque lives naked (or nearly so) and so her skin is visible. Her Master will admire and enjoy seeing not only her form but the nakedness of her skin. Unblemished skin is valued. Blemishes, scars, pimples, tattoos – these all detract from the beauty of a woman’s pristine skin.
Accordingly, an odalisque must work hard to ensure that her skin is in excellent repair. She should use appropriate skin care products and look after her skin – over her whole body – on a daily basis.
The human skin, however, is an organ of elimination. Toxins are removed from the body through the skin. The skin breathes. It is living. It sheds toxins and wastes from the body.
Concentrations of such toxins manifest as zits and blemishes. Zits, commonly on the face, back or buttocks, are unsightly and detract from the slave’s beauty. She can mask them with cosmetics (this is what they do in porn movies) but better still she should adopt a clean and healthy diet and take steps to improve the function of other organs of elimination so as to reduce stress on the skin.
It is usually recommended that a diet that is high in fiber but low in fats and sugars, with lots of pure drinking water, is the best diet to produce healthy skin. This can be accompanied by exercise and also breathing exercises – if toxins are eliminated through breathing it can reduce the stress of toxins on the skin.
The objective, in any case, is to reduce toxins in the body, improve elimination of toxins (healthier liver, kidneys, lungs) to ease the burden on the skin. This is the only sure, long-term solution to body zits and blemishes. A healthy diet will lead to healthy, clear skin. A poor diet will certainly produce poor skin.
An odalisque should adopt whatever diet and regime of exercise and cosmetics is necessary so that she presents herself with clear, beautiful skin to her Keeper. She should not be careless about this. Slavekeepers should insist that their slaves look after their skin. Every pimple, every zit, needs attention.
Accordingly, an odalisque must work hard to ensure that her skin is in excellent repair. She should use appropriate skin care products and look after her skin – over her whole body – on a daily basis.
The human skin, however, is an organ of elimination. Toxins are removed from the body through the skin. The skin breathes. It is living. It sheds toxins and wastes from the body.
Concentrations of such toxins manifest as zits and blemishes. Zits, commonly on the face, back or buttocks, are unsightly and detract from the slave’s beauty. She can mask them with cosmetics (this is what they do in porn movies) but better still she should adopt a clean and healthy diet and take steps to improve the function of other organs of elimination so as to reduce stress on the skin.
It is usually recommended that a diet that is high in fiber but low in fats and sugars, with lots of pure drinking water, is the best diet to produce healthy skin. This can be accompanied by exercise and also breathing exercises – if toxins are eliminated through breathing it can reduce the stress of toxins on the skin.
The objective, in any case, is to reduce toxins in the body, improve elimination of toxins (healthier liver, kidneys, lungs) to ease the burden on the skin. This is the only sure, long-term solution to body zits and blemishes. A healthy diet will lead to healthy, clear skin. A poor diet will certainly produce poor skin.
An odalisque should adopt whatever diet and regime of exercise and cosmetics is necessary so that she presents herself with clear, beautiful skin to her Keeper. She should not be careless about this. Slavekeepers should insist that their slaves look after their skin. Every pimple, every zit, needs attention.
Saturday, July 16, 2011
Valuation (in kurush)
Code d' Odalisque includes a simulated slave economy. Slaves should be assessed, graded and valued. For legal reasons no aspect of Code d’ Ode play should be conducted in a recognized currency. Instead, the simulated economy of Code d’ Ode employs the fictitious currency of “kurush”. One kurush has the value of one hundredth of a troy ounce of silver at any given time.
If a troy ounce of silver = US$50, then one kurush is one hundredth of that. 50c. A typical AAA graded slave (the best) might be valued at approximately 200,000 kurush.
The "kurush" is used in all Code d' Ode slavetrade, including at slave auctions.
(Note that no money ever changes hands. All transactions are effectively commuted to "alms" under the provisions of Code d' Odalisque. Valuations are for play purposes only.)
Friday, July 15, 2011
A Steampunk Aesthetic
Code d' Odalisque is based on different historical models to other styles of consensual slave play, and more broadly is based on a different erotic culture than that which is now predominant in the BDSM world. The dominant models are based in the French Revolution and in the inspiration of Marquis de Sade. De Sade has given Western civilization an enduring erotic and aesthetic culture, but it is one characterized by sado-masochism. The dungeon, whips, chains, leather, black clothing - these familiar features of alternative sexuality are all part of the erotic culture created by de Sade. By extension it is a grungy, industrial aesthetic. Typically, for example, a woman will be bound and whipped in an old factory. That is de Sade's idea of sexy.
Code d' Odalisque is a departure from this whole tradition. Not only does it offer an alternative style of play to those that are current in BDSM, but it also offers a different aesthetic. It is a refined and sensual aesthetic - not the dark, grungy aesthetic of de Sade. It draws upon the sensuality (and rich erotic heritage) of the Turks, Arabs, Persians, Berbers etc - all very sensual (and sexual) people. This oriental aesthetic is combined with a modern hardcore sensibility.
In the current aesthetic order sensuality tends to be equated with softcore. Hardcore tends to mean rough, ugly, harsh, violent. But in Code d' Ode, hardcore sexual play and sexual exploration is placed within a context of refinement and sensuality. An odalisque is a thing of beauty. Code d' Odalisque is a celebration of that beauty. But at the same time the odalisque is an object to be enjoyed and explored. Code d' Ode is about hardcore sexual exploration. The sensuality of the aesthetic does not mean "softcore".
There is no sado-masochism in Code d' Odalisque. And by extension there is no cult of ugliness. There is beauty, fantasy, mystery and there is excess, obsession, oblivion - the aesthetic context is sensual and sumptuous, drawing upon the rich traditions of the old orient. Code d' Odalisque revives odalisque slavery from the Ottoman empire. Accordingly, it draws upon the sensuality of that world, especially as it was *imagined* by Europeans in the Victorian and Edwardian eras.
Steampunk
In some ways Code d’ Odalisque is akin to that contemporary aesthetic movement called “steampunk” – it combines ideas, themes, motifs from the early modern steam age (Victoriana) with a hard edge contemporary feel. Code d’ Ode might be considered “steampunk erotica”. Steampunk is a sub-genre of fantasy fiction but also an aesthetic movement based upon worlds and technologies envisaged by the Victorian era. Similarly, there is an aspect of Code d’ Ode that might be described as “alternate history”, which is also characteristic of steampunk. Steampunk evokes an alternate history of technology. Code d’ Ode evokes an alternate history in which, let us say, the Ottoman Empire was not defeated, odalisque slavery was not abolished, but it necessarily changed to meet modern needs…
It would be very easy for Code d’ Ode to become clichéd and corny: belly dancers and decorations reminiscent of ‘I Dream of Jeanie’. The orientalism of Code d’ Ode should be muted, not over-done. The so-called “steampunk” aesthetic is closer to the tone proper to Code d’ Ode.
Thursday, July 14, 2011
Anklets
20.2. - A reminder of captivity during sojourn
A Keeper may require that his cockslave wear a collar or, more appropriately, an ankle band or nose ring, or some other item of clothing or jewelry, whenever she is in sojourn to remind her of her captivity and her continuing obligations as an odalisque.
An effective method of reminding an odalisque of her captivity while she is in sojourn is the ankle bracelet or ankle band or the anklet. These are traditional items of oriental adornment. The slave wears it during sojourn (but not during occlusion).
A Slavekeeper will purchase the anklet if he wishes his slave to wear it. It may be bejeweled and expensive. At very least it should be tasteful.
Back stories?
What back story do I use to explain to my friends and family that I will disappear for six years while, in fact, I am living as an odalisque under a Slavekeeper? How does an odalisque cover for her “occlusion”?
An odalisque is supposed to have no past. The Code states:
10.4. - An odalisque has no past
An odalisque is not permitted to have a past or an identity other than as slave to her Keeper and Master.
But in fact, of course, everybody has a past, everybody has connections of friends and family. If a woman just goes missing – because she is being held as a (consensual) captive sex slave – then somebody will notice and be concerned. So what story does a woman use to cover for her going missing? An odalisque lives in occlusion, separate from the world, in a hidden life of sexual service.
The answer to this question is that everyone must approach this problem according to their circumstances. Ideally, an odalisque will have few family or social obligations and so she need only contact family or friends occasionally. And ideally, these connections will not interfere with her life as an odalisque. In particular, a Slavekeeper should not have to be bothered with his slave’s external connections. This is what it means when the Code says an odalisque “has no past”. For example, a Slavekeeper should not have to deal with a slave’s mother or father or brothers or sisters. It is important that her ties with family are clear-cut and not problematical. There are two main objectives:
1. Arrangements should be made so that family and friends are not concerned about the woman (odalisque) and so do not interfere, They need peace of mind.
2. Arrangements should be made so that a Slavekeeper is not bothered with connections and problems from the slave’s past. Her family should not be his problem.
Note that an odalisque is not a wife! A man is obliged to deal with his wife’s family. But he has no such obligation to an odalisque. That is one of the differences between a wife and an odalisque – the acquisition of an odalisque does not entail in-laws! The odalisque must make whatever arrangements are necessary to keep her family happy and to keep her family affairs away from her Master.
Often the type of woman who becomes an odalisque will be estranged from her family anyway – her family don’t understand her. And sometimes it may be possible to be up-front and the odalisque’s parents approve. Sometimes she may have to fabricate a tale that she’s working for UNICEF in outer Mongolia. Whatever it takes.
The best arrangements are where the odalisque lives inter-state (or some distance) from all members of her family. She can contact them by email from time to time. She tells them she is studying, or working in a clothing store. She goes home (on sojourn) for Thanksgiving or Christmas. Family contacts are normal but infrequent.
In response to this question, think around their current social scene. There are probably people you know who are distant from and have little contact with their family. Ideally, that is the situation of a woman who wants to become an odalisque. Otherwise, she will need to work to distance herself from family networks before she embraces the odalisque’s life.
Where a wife is also an odalisque, in-laws cannot be avoided – but at least no back story is required.
In some cases it might be enough to introduce the Slavekeeper as the new “boyfriend”. Often a family will only want to meet him once. The chances are that the odalisque daughter is considered a bit “weird” or “hopeless” by her family and they are happy that this “boyfriend” is taking her on.
All circumstances are different. But – note well! - in all cases, situations of hostility between Master/slave and the slave’s family should be avoided!
An odalisque is supposed to have no past. The Code states:
10.4. - An odalisque has no past
An odalisque is not permitted to have a past or an identity other than as slave to her Keeper and Master.
But in fact, of course, everybody has a past, everybody has connections of friends and family. If a woman just goes missing – because she is being held as a (consensual) captive sex slave – then somebody will notice and be concerned. So what story does a woman use to cover for her going missing? An odalisque lives in occlusion, separate from the world, in a hidden life of sexual service.
The answer to this question is that everyone must approach this problem according to their circumstances. Ideally, an odalisque will have few family or social obligations and so she need only contact family or friends occasionally. And ideally, these connections will not interfere with her life as an odalisque. In particular, a Slavekeeper should not have to be bothered with his slave’s external connections. This is what it means when the Code says an odalisque “has no past”. For example, a Slavekeeper should not have to deal with a slave’s mother or father or brothers or sisters. It is important that her ties with family are clear-cut and not problematical. There are two main objectives:
1. Arrangements should be made so that family and friends are not concerned about the woman (odalisque) and so do not interfere, They need peace of mind.
2. Arrangements should be made so that a Slavekeeper is not bothered with connections and problems from the slave’s past. Her family should not be his problem.
Note that an odalisque is not a wife! A man is obliged to deal with his wife’s family. But he has no such obligation to an odalisque. That is one of the differences between a wife and an odalisque – the acquisition of an odalisque does not entail in-laws! The odalisque must make whatever arrangements are necessary to keep her family happy and to keep her family affairs away from her Master.
Often the type of woman who becomes an odalisque will be estranged from her family anyway – her family don’t understand her. And sometimes it may be possible to be up-front and the odalisque’s parents approve. Sometimes she may have to fabricate a tale that she’s working for UNICEF in outer Mongolia. Whatever it takes.
The best arrangements are where the odalisque lives inter-state (or some distance) from all members of her family. She can contact them by email from time to time. She tells them she is studying, or working in a clothing store. She goes home (on sojourn) for Thanksgiving or Christmas. Family contacts are normal but infrequent.
In response to this question, think around their current social scene. There are probably people you know who are distant from and have little contact with their family. Ideally, that is the situation of a woman who wants to become an odalisque. Otherwise, she will need to work to distance herself from family networks before she embraces the odalisque’s life.
Where a wife is also an odalisque, in-laws cannot be avoided – but at least no back story is required.
In some cases it might be enough to introduce the Slavekeeper as the new “boyfriend”. Often a family will only want to meet him once. The chances are that the odalisque daughter is considered a bit “weird” or “hopeless” by her family and they are happy that this “boyfriend” is taking her on.
All circumstances are different. But – note well! - in all cases, situations of hostility between Master/slave and the slave’s family should be avoided!
Wednesday, July 13, 2011
The Collar (repost)
Question: Does an odalisque wear a collar to indicate that she is a slave?
Not necessarily. People commonly use collars in Master/slave play, but the collar is not a requirement in Code d' Odalisque. Instead, the slave is kept naked and her nakedness is a symbol of her servitude, her nakedness is her leash. Code d' Ode is different than other styles of Master/slave play in this regard. The collar is for a newly captured low slave. It is a symbol of the memlook. But an odalisque is a special slave with a high status and is usually free of a collar.
Since it is most improper - indeed insulting - to treat an odalisque like a memlook, some consider it an affront to put a collar on an odalisque. Usually, if a memlook is elevated to the higher status of odalisque she will have her collar removed. But she will be held in captivity (occlusion) and she will be (essentially) naked. Since beauty and sex are now her "work", she no longer needs the clothes that protect the worker, the maid or the cook. An odalisque's nakedness is her leash - and her collar.
Others like to use a collar as a symbol of slavery. Some find it aesthetic as well as psychologically effective.
In Code d' Odalisque it is the nape of the neck, the back of the neck, that is important. It is a gesture of submission for the slave to offer her Master the nape of her neck.
Otherwise, an odalisque may wear a (discreet) collar when she is on sojourn but not when she is in occlusion. In that case, the collar serves as a reminder to her that even though she goes about like a freewoman when she is on sojourn, she remains a slave.
On the whole, the collar is not central or important to Code d' Odalisque. It is not usually a part of odalisque slavery. It is more a feature of other styles of slave play.
Not necessarily. People commonly use collars in Master/slave play, but the collar is not a requirement in Code d' Odalisque. Instead, the slave is kept naked and her nakedness is a symbol of her servitude, her nakedness is her leash. Code d' Ode is different than other styles of Master/slave play in this regard. The collar is for a newly captured low slave. It is a symbol of the memlook. But an odalisque is a special slave with a high status and is usually free of a collar.
Since it is most improper - indeed insulting - to treat an odalisque like a memlook, some consider it an affront to put a collar on an odalisque. Usually, if a memlook is elevated to the higher status of odalisque she will have her collar removed. But she will be held in captivity (occlusion) and she will be (essentially) naked. Since beauty and sex are now her "work", she no longer needs the clothes that protect the worker, the maid or the cook. An odalisque's nakedness is her leash - and her collar.
Others like to use a collar as a symbol of slavery. Some find it aesthetic as well as psychologically effective.
In Code d' Odalisque it is the nape of the neck, the back of the neck, that is important. It is a gesture of submission for the slave to offer her Master the nape of her neck.
Otherwise, an odalisque may wear a (discreet) collar when she is on sojourn but not when she is in occlusion. In that case, the collar serves as a reminder to her that even though she goes about like a freewoman when she is on sojourn, she remains a slave.
On the whole, the collar is not central or important to Code d' Odalisque. It is not usually a part of odalisque slavery. It is more a feature of other styles of slave play.
Slave positions - Kurba (Frog Position)
17.14. - The Frog
An odalisque shall be trained to the position called "Kurba". This is the basic squatting position. The slave squats, face up. The hands are flat on the floor between the feet. It is known as "The Frog".
Tuesday, July 12, 2011
Cleaning the saray
10.18. - Maintaining the Saray
An odalisque has as one of her duties the preparation, arrangement, lighting and general maintenance of atmosphere and ambience in her Keeper's saray. Her Keeper may require her to conduct such duties of cleaning only as are incidental to this.
An odalisque is not a domestic servant. She is not required to be cook and cleaner for her Master. Her duties are sexual. Unlike low slaves (memlooks) she is spared from domestic toil.
Attentive readers of Code d’ Odalisque sometimes notice, however, that the Code does provide for an odalisque cleaning her Master’s saray (play room). See article 10.18. We have received several emails pointing to this and suggesting that it is either a mistake or an inconsistency. Why does an odalisque have to clean her Master’s saray? Isn’t an odalisque free of such chores by definition?
Like many other questions the answer to this stems from the circumstances and experiences of the people who first formulated Code d’ Odalisque. In this case, this article of the Code arose from the following situation:
A gentleman owned a (low) slave and she cleaned his house. When he decided to join the “odalisque” lifestyle and raise his slave up to the status of odalisque he hired a house cleaner so that his slave would be free of domestic duties.
Not long after, though, his new housekeeper (a Roman Catholic lady it turns out) stumbled upon his stash of sex toys and slave devices while cleaning one day. Horrified, confused, and jumping to conclusions about “sex slaves”, she rang the police!
There was no prosecution or further trouble but the incident was highly embarrassing. (Moreover, the housekeeper reported his conduct to all and sundry, especially embarrassing in a smallish community.)
In the next draft of “odalisque rules”, therefore, the circle of people then forming what became Code d’ Odalisque added the exception: an odalisque may clean her Master’s playroom. This is because it is often better that a hired maid or housekeeper not have access to a man’s playroom. This, like much else in Code d’ Ode, grew out of real experiences. (Another example is the prohibition on wearing wrist watches in orgia.)
An odalisque, therefore, may be required to do cleaning duties in her Master’s play room, or where a maid or housekeeper might be privy to personal matters pertaining to the Master/slave lifestyle.
Of course, there is nothing preventing a Slavekeeper from cleaning his own saray, but the Code does allow him to make this one of duties of his odalisque. The Code does stress, though, that such duties are limited to the saray and cannot be extended to other cleaning duties. An odalisque - a beautiful treasure - cannot be treated as a common cleaner.
An odalisque has as one of her duties the preparation, arrangement, lighting and general maintenance of atmosphere and ambience in her Keeper's saray. Her Keeper may require her to conduct such duties of cleaning only as are incidental to this.
An odalisque is not a domestic servant. She is not required to be cook and cleaner for her Master. Her duties are sexual. Unlike low slaves (memlooks) she is spared from domestic toil.
Attentive readers of Code d’ Odalisque sometimes notice, however, that the Code does provide for an odalisque cleaning her Master’s saray (play room). See article 10.18. We have received several emails pointing to this and suggesting that it is either a mistake or an inconsistency. Why does an odalisque have to clean her Master’s saray? Isn’t an odalisque free of such chores by definition?
Like many other questions the answer to this stems from the circumstances and experiences of the people who first formulated Code d’ Odalisque. In this case, this article of the Code arose from the following situation:
A gentleman owned a (low) slave and she cleaned his house. When he decided to join the “odalisque” lifestyle and raise his slave up to the status of odalisque he hired a house cleaner so that his slave would be free of domestic duties.
Not long after, though, his new housekeeper (a Roman Catholic lady it turns out) stumbled upon his stash of sex toys and slave devices while cleaning one day. Horrified, confused, and jumping to conclusions about “sex slaves”, she rang the police!
There was no prosecution or further trouble but the incident was highly embarrassing. (Moreover, the housekeeper reported his conduct to all and sundry, especially embarrassing in a smallish community.)
In the next draft of “odalisque rules”, therefore, the circle of people then forming what became Code d’ Odalisque added the exception: an odalisque may clean her Master’s playroom. This is because it is often better that a hired maid or housekeeper not have access to a man’s playroom. This, like much else in Code d’ Ode, grew out of real experiences. (Another example is the prohibition on wearing wrist watches in orgia.)
An odalisque, therefore, may be required to do cleaning duties in her Master’s play room, or where a maid or housekeeper might be privy to personal matters pertaining to the Master/slave lifestyle.
Of course, there is nothing preventing a Slavekeeper from cleaning his own saray, but the Code does allow him to make this one of duties of his odalisque. The Code does stress, though, that such duties are limited to the saray and cannot be extended to other cleaning duties. An odalisque - a beautiful treasure - cannot be treated as a common cleaner.
Sunday, July 10, 2011
Methods, techniques, devices
Among the articles of Code d’ Odalisque are references to various methods, devices and techniques that accompany the structures and codifications of Code d’ Ode slave play. These were practices used by the group of people who first put Code d’ Odalisque together. They were described in the original documents and have continued to be part of the written Code. They continue to be distinctive and typical features of odalisque slavery under Code d’ Odalisque.
Here are some of the methods, devices and techniques mentioned in the Code:
Erotic chant
This is where the slave is made to chant certain words or phrases over and over, either aloud or silently, as a means of inducing a monomania, focus, concentration in her. It prevents her mind from wandering (a characteristic of the “slut” psychology.) The motto of the cockslave is (in French) "J'adore le phallus", ("I worship the Phallus") – but other words or phrases can be used. This is a method of psychological control and penetration used instead of sado-masochistic techniques.
Night devotions
This is the practice of the slave gently worshipping her Master’s cock while he sleeps. The slave waits until he is in deep sleep. Then she very gently and slowly stimulates his cock for an extended period of time. The objective is to arouse his phallus without waking him up.
Sub-verbal begging
This is the practice of the cockslave begging by speaking in a type of delirious gibberish directly to her Master’s cock as she pleasures it with her mouth, rubs it in on face, etc. Her words are “sub-verbal”. Grunts. Hisses. Animal sounds. Half-words. She rambles and mumbles in whispers.
Cockbox
This is a device of containment consisting of a wooden box with holes in strategic places. The slave is placed in the box and fed cock through the holes. It is a method of cock worship.
Gloryhole
This is a device consisting of a hole in a wall at a convenient height. The slave sits at the wall and is fed cock through the hole. It is a method of cock worship.
Dreambox
This is a device consisting of a wooden box with a neck hole designed so that the slave’s head can be placed within it. The slave has her head in the dream box while her Master makes use of her body. A dream box can be laced with perfumes or mood altering fragrances.
Attar
This is a perfume prepared specially for the slave. She wears it during her occlusion. It is applied to her body in a special way. This use of perfume in erotic play is a distinctive feature of Code d’ Odalisque.
Fast of Love
A method in which the slave is denied food and liquids for several hours (up to twelve hours) and then breaks her fast by sucking her Master’s cock and swallowing his cum. It binds the libido to the other appetites. A method of cock worship.
Objectification
A method whereby players objectify another for erotic purposes. The slave is made into a sexual object. But, also, in cockworship, the phallus is regarded as an object. Code d’ Ode explores techniques of objectification.
Simplification
A method whereby the slave is taught to be single-focused in her duties. Code d’ Ode explores techniques of simplification.
Discalcing
A method whereby the slave is taught the difference between slave and freewoman. Captivity training.
Unslutting
A method whereby the slave is taught the difference between slave, whore and slut and has elements of whore and slut removed from her behavior.
Here are some of the methods, devices and techniques mentioned in the Code:
Erotic chant
This is where the slave is made to chant certain words or phrases over and over, either aloud or silently, as a means of inducing a monomania, focus, concentration in her. It prevents her mind from wandering (a characteristic of the “slut” psychology.) The motto of the cockslave is (in French) "J'adore le phallus", ("I worship the Phallus") – but other words or phrases can be used. This is a method of psychological control and penetration used instead of sado-masochistic techniques.
Night devotions
This is the practice of the slave gently worshipping her Master’s cock while he sleeps. The slave waits until he is in deep sleep. Then she very gently and slowly stimulates his cock for an extended period of time. The objective is to arouse his phallus without waking him up.
Sub-verbal begging
This is the practice of the cockslave begging by speaking in a type of delirious gibberish directly to her Master’s cock as she pleasures it with her mouth, rubs it in on face, etc. Her words are “sub-verbal”. Grunts. Hisses. Animal sounds. Half-words. She rambles and mumbles in whispers.
Cockbox
This is a device of containment consisting of a wooden box with holes in strategic places. The slave is placed in the box and fed cock through the holes. It is a method of cock worship.
Gloryhole
This is a device consisting of a hole in a wall at a convenient height. The slave sits at the wall and is fed cock through the hole. It is a method of cock worship.
Dreambox
This is a device consisting of a wooden box with a neck hole designed so that the slave’s head can be placed within it. The slave has her head in the dream box while her Master makes use of her body. A dream box can be laced with perfumes or mood altering fragrances.
Attar
This is a perfume prepared specially for the slave. She wears it during her occlusion. It is applied to her body in a special way. This use of perfume in erotic play is a distinctive feature of Code d’ Odalisque.
Fast of Love
A method in which the slave is denied food and liquids for several hours (up to twelve hours) and then breaks her fast by sucking her Master’s cock and swallowing his cum. It binds the libido to the other appetites. A method of cock worship.
Objectification
A method whereby players objectify another for erotic purposes. The slave is made into a sexual object. But, also, in cockworship, the phallus is regarded as an object. Code d’ Ode explores techniques of objectification.
Simplification
A method whereby the slave is taught to be single-focused in her duties. Code d’ Ode explores techniques of simplification.
Discalcing
A method whereby the slave is taught the difference between slave and freewoman. Captivity training.
Unslutting
A method whereby the slave is taught the difference between slave, whore and slut and has elements of whore and slut removed from her behavior.
Thursday, July 7, 2011
Themes of Transgression
Many themes in BDSM are transgressive – they are based in acts of transgression. For example, many BDSM sex games involve simulated rape. Rape is transgression, and yet consenting adults can turn it into a “make believe” game. Many BDSM activities violate societal norms and make play out of things that society regards as trangressions, as criminal. In BDSM a man might tie up his partner and whip her. If a man flogs a woman like this in real life, it is criminal assault. But if he does it with her consent, it’s a S & M fantasy sex game. It is consent that makes it play. Consenting adults turn it into a game of transgression.
Code d’ Odalisque is founded upon (and makes play out of) the transgressive acts of abduction and imprisonment. An odalisque is a captive sex slave. Her Master keeps her as a helpless captive in order to use her for sex. Such things happen in real life, in which case they are highly criminal, transgressive acts. From time to time we hear news reports where a man has taken a woman captive, kept her imprisoned in his basement and has used her as a sexual object. Code d’ Odalisque takes this scenario and, through consent, turns it into a fantasy sex game.
Much as we all like to deny it, transgressive acts have a fascination that renders them “sexy”. We all have a dark side. When we hear reports of men abducting women and using them as sexual slaves, we are rightly horrified and want the transgressor punished. But there is a secret dark corner of the psyche in which we are fascinated and enticed by such acts. Men will be secretly tantalized by the fantasy of taking a woman captive and using her as a sex toy. And women will be secretly allured by such an ordeal. Many women have secret abduction and sex-slave fantasies. Transgressors – criminals – are individuals who cannot properly distinguish between fantasy and reality. In Code d’ Odalisque the fantasy of the captive sex slave is carefully controlled, defined and structured.
But we should not forget that – at root – Code d’ Ode is a transgression fantasy game. The trangression scenario is:
A perverse sex fiend kidnaps a beautiful woman and keeps her as a naked captive for his unrestrained sexual use.
If you don’t find this scenario enticing, if you don’t find this scenario sexy – despite your knowing that the reality of such a scenario is horrifying and criminal - then Code d’ Odalisque is not likely to appeal to you. Finally, it is an abduction sex-slave game.
As a way of underlining the play of it, Code d’ Ode looks to romantic, historical scenarios from days of yore when pirates and slavetraders roamed the seas and abducted women to serve as sex slaves in the harems of the old orient.
Of course, kidnapping a woman against her will and using her as a sex slave is a monstrous act of criminal violation. And yet, it is a violation that appeals to something dark and irrepressible within us. Code d’ Ode is a controlled exploration of this violation in a regulated framework of safety, legality and consent.
Men who can’t tell the difference between fantasy and reality should not be involved in Code d’ Odalisque.
Code d’ Odalisque is founded upon (and makes play out of) the transgressive acts of abduction and imprisonment. An odalisque is a captive sex slave. Her Master keeps her as a helpless captive in order to use her for sex. Such things happen in real life, in which case they are highly criminal, transgressive acts. From time to time we hear news reports where a man has taken a woman captive, kept her imprisoned in his basement and has used her as a sexual object. Code d’ Odalisque takes this scenario and, through consent, turns it into a fantasy sex game.
Much as we all like to deny it, transgressive acts have a fascination that renders them “sexy”. We all have a dark side. When we hear reports of men abducting women and using them as sexual slaves, we are rightly horrified and want the transgressor punished. But there is a secret dark corner of the psyche in which we are fascinated and enticed by such acts. Men will be secretly tantalized by the fantasy of taking a woman captive and using her as a sex toy. And women will be secretly allured by such an ordeal. Many women have secret abduction and sex-slave fantasies. Transgressors – criminals – are individuals who cannot properly distinguish between fantasy and reality. In Code d’ Odalisque the fantasy of the captive sex slave is carefully controlled, defined and structured.
But we should not forget that – at root – Code d’ Ode is a transgression fantasy game. The trangression scenario is:
A perverse sex fiend kidnaps a beautiful woman and keeps her as a naked captive for his unrestrained sexual use.
If you don’t find this scenario enticing, if you don’t find this scenario sexy – despite your knowing that the reality of such a scenario is horrifying and criminal - then Code d’ Odalisque is not likely to appeal to you. Finally, it is an abduction sex-slave game.
As a way of underlining the play of it, Code d’ Ode looks to romantic, historical scenarios from days of yore when pirates and slavetraders roamed the seas and abducted women to serve as sex slaves in the harems of the old orient.
Of course, kidnapping a woman against her will and using her as a sex slave is a monstrous act of criminal violation. And yet, it is a violation that appeals to something dark and irrepressible within us. Code d’ Ode is a controlled exploration of this violation in a regulated framework of safety, legality and consent.
Men who can’t tell the difference between fantasy and reality should not be involved in Code d’ Odalisque.
Love?
Is there a bond of love between a Slavekeeper and a slave in Code d’ Odalisque? Does the slave love her Keeper? Or is it cold and emotionless?
While it is possible for a man’s wife or girlfriend to play the role of odalisque for him, nevertheless a wife or a girlfriend is a very different thing than a sex slave. If people are looking for emotional companionship, they would be wrong to seek it in odalisque slavery. An odalisque is not an emotional partner. If a man wants an emotional partner he should be looking for a wife or a girlfriend. Similarly, a woman should not become an odalisque if what she is really seeking is a deep emotional relationship.
Odalisque slavery is essentially sexual. An odalisque is a sexual servant. In this, she is no more emotional than is a prostitute. A prostitute provides sexual relief for her customers. It is improper for her to fall in love with her clients and it is improper for them to fall in love with her. An odalisque – though not a prostitute – is no different in this regard.
It is important not to confuse roles. It is important to realize that her role is essentially sexual with no intrinsic emotional dimension. Indeed, emotional attachments can (and often do) interfere with the whole purpose of odalisque slavery – the provision of creative sexual adventure. An odalisque is a captive slave. Scenario: a perverse sex fiend kidnaps a beautiful woman and keeps her as a naked captive for his unrestrained sexual use. There is no place for romance in this scenario.
Certainly, a Slavekeeper should seek to fulfill his emotional needs with women other than his odalisque. If his odalisque is also his wife or girlfriend, keeping a clear distinction between roles will be important. His relationship with her as odalisque will be sexual and aesthetic, not romantic and emotional.
For an odalisque, the fact that she is choosing to spend part of her life as an odalisque says that, at this present time, she is not looking for an emotional relationship. If she is, she should forget about being an odalisque and seek a husband or boyfriend, or look for a different type of Master/slave arrangment.
She cannot expect life as a captive, consensual sexual slave to be deeply emotional in itself. Her fulfillment comes through service, through sexual satisfaction, completion of her duties. She can (with her Master’s permission) have friendships and other relationships (with an Overmistress, for example) and can find some richness and warmth in them. These are natural needs. But her relationship with her Master is not essentially emotional.
An odalisque is not expected to love her Master. Not in the romantic sense of “love”. Respect, certainly. But not necessarily love. Any servant is expected to respect - but not fall in love with - their Master.
The motto ‘Man is her Master, cock is her god’ is relevant to these matters. In some types of femsub Master/slave relationship, the slave becomes completely absorbed in the personality (and ego) of her Master. He becomes her god. She loves him as a devotee loves a deity. A consuming love. An absolute love. This is not the case of Code d’ Odalisque. Instead, the slave is sex focused. Cock is her god. She is not looking for emotional deep and meaningfuls, she is looking to be used for sex. She obeys her Master. She respects her Master. But he is her captor, not her Beloved. Her heart must lie in cock-worship – that is her real passion - and her relationship with her Master has this foundation. The difference in emphasis is important.
This is not to deny that odalisques (real human beings, after all) have no emotional needs. Everyone does. But a woman becomes an odalisque at a time in her life when she has decided that she is not up for intense or involved emotional relationships.
In any case, usually women with aptitude for the odalisque lifestyle have low emotional needs. This psychological type gets much of her emotional fulfillment and sense of completion through being desired and used sexually. She finds self-definition and inner security through being desired.
This is one of the key things that makes her an odalisque. Psychologically, she has low emotional needs but high sexual needs. Women who are suited to the odalisque role are often of the type that seek emotional meaning through being desired and used. (Such women – as a type - often come across as emotionally limited but sexually compulsive.)
While it is possible for a man’s wife or girlfriend to play the role of odalisque for him, nevertheless a wife or a girlfriend is a very different thing than a sex slave. If people are looking for emotional companionship, they would be wrong to seek it in odalisque slavery. An odalisque is not an emotional partner. If a man wants an emotional partner he should be looking for a wife or a girlfriend. Similarly, a woman should not become an odalisque if what she is really seeking is a deep emotional relationship.
Odalisque slavery is essentially sexual. An odalisque is a sexual servant. In this, she is no more emotional than is a prostitute. A prostitute provides sexual relief for her customers. It is improper for her to fall in love with her clients and it is improper for them to fall in love with her. An odalisque – though not a prostitute – is no different in this regard.
It is important not to confuse roles. It is important to realize that her role is essentially sexual with no intrinsic emotional dimension. Indeed, emotional attachments can (and often do) interfere with the whole purpose of odalisque slavery – the provision of creative sexual adventure. An odalisque is a captive slave. Scenario: a perverse sex fiend kidnaps a beautiful woman and keeps her as a naked captive for his unrestrained sexual use. There is no place for romance in this scenario.
Certainly, a Slavekeeper should seek to fulfill his emotional needs with women other than his odalisque. If his odalisque is also his wife or girlfriend, keeping a clear distinction between roles will be important. His relationship with her as odalisque will be sexual and aesthetic, not romantic and emotional.
For an odalisque, the fact that she is choosing to spend part of her life as an odalisque says that, at this present time, she is not looking for an emotional relationship. If she is, she should forget about being an odalisque and seek a husband or boyfriend, or look for a different type of Master/slave arrangment.
She cannot expect life as a captive, consensual sexual slave to be deeply emotional in itself. Her fulfillment comes through service, through sexual satisfaction, completion of her duties. She can (with her Master’s permission) have friendships and other relationships (with an Overmistress, for example) and can find some richness and warmth in them. These are natural needs. But her relationship with her Master is not essentially emotional.
An odalisque is not expected to love her Master. Not in the romantic sense of “love”. Respect, certainly. But not necessarily love. Any servant is expected to respect - but not fall in love with - their Master.
The motto ‘Man is her Master, cock is her god’ is relevant to these matters. In some types of femsub Master/slave relationship, the slave becomes completely absorbed in the personality (and ego) of her Master. He becomes her god. She loves him as a devotee loves a deity. A consuming love. An absolute love. This is not the case of Code d’ Odalisque. Instead, the slave is sex focused. Cock is her god. She is not looking for emotional deep and meaningfuls, she is looking to be used for sex. She obeys her Master. She respects her Master. But he is her captor, not her Beloved. Her heart must lie in cock-worship – that is her real passion - and her relationship with her Master has this foundation. The difference in emphasis is important.
This is not to deny that odalisques (real human beings, after all) have no emotional needs. Everyone does. But a woman becomes an odalisque at a time in her life when she has decided that she is not up for intense or involved emotional relationships.
In any case, usually women with aptitude for the odalisque lifestyle have low emotional needs. This psychological type gets much of her emotional fulfillment and sense of completion through being desired and used sexually. She finds self-definition and inner security through being desired.
This is one of the key things that makes her an odalisque. Psychologically, she has low emotional needs but high sexual needs. Women who are suited to the odalisque role are often of the type that seek emotional meaning through being desired and used. (Such women – as a type - often come across as emotionally limited but sexually compulsive.)
Tuesday, July 5, 2011
Limited Tenure (Repost)
6.16. - Duration of a bond
An odalisque is the possession of her owner from the date of her purchase for an agreed period up to a maximum of six years or until such time as she is sold or her owner grants her freedom from her bond to him.
The question of tenure is a controversial one in Code d’ Odalisque. The Code places a limit on how long a woman can be an odalisque - we receive emails from women who strongly disagree with this rule. Their argument is that they are born slaves and will always be slaves and so how can there be a time limit on their active service? Here are a few points to consider:
*The Code limits odalisque slavery to six years. This, in fact, is traditional and historical. Indeed, it is even Biblical! The idea of limited-tenure slavery was a feature of Near Eastern slave traditions and this has continued into the modern rewriting of those traditions that is Code d’ Odalisque. The classical duration of slavehood is “a sabbath of years”. Slaves were freed on the seventh year.
*An odalisque is a specialised type of slave. Common slaves are called “memlooks” in Code d’ Ode. A woman can be a memlook for her whole life without restriction. But she can only spend a part of that time elevated into the special role of odalisque. After serving as an odalisque she can always return to being a memlook. Memlooks can be used for sexual service just like an odalisque but they do not have the rights and privileges of odalisques, among other differences.
*Odalisque slavery is intense. It is physically and psychologically demanding to be a dedicated cockslave. Code d’ Ode uses techniques of psychological training such as psychological “simplification” that are deep and profound. It is not advisable for a woman to be subjected to the intense demands of cockslavery for too long in her life. Odalisque slavery is similar to prostitution in this respect - to work as a prostitute for a few years is one thing, but in the long term it will take its toll on a woman. No one wants to create sad old burnt-out odalisques.
*Beauty fades. It is best if a woman spends time as an odalisque while young, horny and nubile. But these things don’t last forever. An odalisque is an exquisite treasure. Such beauty is, by the nature of things, fleeting.
*Odalisque slavery is about one thing and one thing only - sex. This is great but there are - finally - other things in life. We do need to keep matters in perspective. The sexual adventure an odalisque brings a man is after all an *ornament* to a rich life. Let us not mistake the ornament for the substance of the thing itself. Life is rich and diverse and complex. Sex is its greatest pleasure, but not its only pleasure by any means. In any case, most modern women want many things from life. Sexual adventure is only one of them.
*People change. We all go through phases. We all take detours and wrong turns and back streets in life. A young woman will enter odalisque slavery with conviction and zeal, but six years later she has grown and matured into a different person and now looks forward to wider interests. Her biology has kicked in too and she has begun to start thinking about having children before she gets too old. This is the reality. Code d’ Odalisque takes account of the realities.
* When we say that a woman is born to be an odalisque - she is an odalisque by nature - this does not mean she should be one her whole life. Yes, she is born to be a cockslave, it is her nature, and it may be her whole purpose in life, but she can fulfil that purpose in a single period of her life. After that she returns to being either freewoman or memlook. She would never have felt fulfilled if she had not been an odalisque. It was something she had to do. She was born for it. But she can satisfy her innate need to serve by being a cockslave for several years only - she doesn’t need to spend her whole life as one. Some people feel driven to climb to the peak of a mountain. They climb the mountain and feel fulfilled. They don’t have to live up there!
*Keeping an odalisque is a heavy expense for a man. Few men could afford to keep an odalisque indefinitely. It is best, therefore, if the arrangement is finite.
*Finite tenure adds to the intensity of play. If a Slavekeeper knows that his use of his cockslave is only until a certain date, he will be inclined to put her to constant and extensive use while he has the chance. This is a good thing. Code d’ Ode promotes intense sexual exploration.
An odalisque is the possession of her owner from the date of her purchase for an agreed period up to a maximum of six years or until such time as she is sold or her owner grants her freedom from her bond to him.
The question of tenure is a controversial one in Code d’ Odalisque. The Code places a limit on how long a woman can be an odalisque - we receive emails from women who strongly disagree with this rule. Their argument is that they are born slaves and will always be slaves and so how can there be a time limit on their active service? Here are a few points to consider:
*The Code limits odalisque slavery to six years. This, in fact, is traditional and historical. Indeed, it is even Biblical! The idea of limited-tenure slavery was a feature of Near Eastern slave traditions and this has continued into the modern rewriting of those traditions that is Code d’ Odalisque. The classical duration of slavehood is “a sabbath of years”. Slaves were freed on the seventh year.
*An odalisque is a specialised type of slave. Common slaves are called “memlooks” in Code d’ Ode. A woman can be a memlook for her whole life without restriction. But she can only spend a part of that time elevated into the special role of odalisque. After serving as an odalisque she can always return to being a memlook. Memlooks can be used for sexual service just like an odalisque but they do not have the rights and privileges of odalisques, among other differences.
*Odalisque slavery is intense. It is physically and psychologically demanding to be a dedicated cockslave. Code d’ Ode uses techniques of psychological training such as psychological “simplification” that are deep and profound. It is not advisable for a woman to be subjected to the intense demands of cockslavery for too long in her life. Odalisque slavery is similar to prostitution in this respect - to work as a prostitute for a few years is one thing, but in the long term it will take its toll on a woman. No one wants to create sad old burnt-out odalisques.
*Beauty fades. It is best if a woman spends time as an odalisque while young, horny and nubile. But these things don’t last forever. An odalisque is an exquisite treasure. Such beauty is, by the nature of things, fleeting.
*Odalisque slavery is about one thing and one thing only - sex. This is great but there are - finally - other things in life. We do need to keep matters in perspective. The sexual adventure an odalisque brings a man is after all an *ornament* to a rich life. Let us not mistake the ornament for the substance of the thing itself. Life is rich and diverse and complex. Sex is its greatest pleasure, but not its only pleasure by any means. In any case, most modern women want many things from life. Sexual adventure is only one of them.
*People change. We all go through phases. We all take detours and wrong turns and back streets in life. A young woman will enter odalisque slavery with conviction and zeal, but six years later she has grown and matured into a different person and now looks forward to wider interests. Her biology has kicked in too and she has begun to start thinking about having children before she gets too old. This is the reality. Code d’ Odalisque takes account of the realities.
* When we say that a woman is born to be an odalisque - she is an odalisque by nature - this does not mean she should be one her whole life. Yes, she is born to be a cockslave, it is her nature, and it may be her whole purpose in life, but she can fulfil that purpose in a single period of her life. After that she returns to being either freewoman or memlook. She would never have felt fulfilled if she had not been an odalisque. It was something she had to do. She was born for it. But she can satisfy her innate need to serve by being a cockslave for several years only - she doesn’t need to spend her whole life as one. Some people feel driven to climb to the peak of a mountain. They climb the mountain and feel fulfilled. They don’t have to live up there!
*Keeping an odalisque is a heavy expense for a man. Few men could afford to keep an odalisque indefinitely. It is best, therefore, if the arrangement is finite.
*Finite tenure adds to the intensity of play. If a Slavekeeper knows that his use of his cockslave is only until a certain date, he will be inclined to put her to constant and extensive use while he has the chance. This is a good thing. Code d’ Ode promotes intense sexual exploration.
Sunday, July 3, 2011
An unhappy slave?
Question: What does an odalisque do if she becomes unhappy with her Master or her circumstances? What happens if she changes her mind?
Consent is the first principle of Code d’ Odalisque. Without consent, there is no game, no action. Every odalisque understands this. If she withdraws consent, that is the end of it. There can never be any question of a woman persisting or being forced against her will. The principle of consent is absolute.
The Code includes several devices that can help address a situation where an odalisque becomes unhappy. The ‘End Game’ device – which withdraws consent – is a last resort. Before that, an odalisque might first discuss the situation with her Overmistress and seek her advice. There are also formal ways in which she can press her grievances to her Master.
One device is exposing the nape of the neck as a gesture of discontent. The Code provides:
24.33. - Exposing the Nape as a gesture of discontent
In extreme circumstances an odalisque may show the nape of her neck to her Keeper to display grievous unhappiness. It is a gesture showing that she is exceedingly unhappy about some aspect of her slavery. If, for example, a Keeper demands that his odalisque perform some action that is explicitly forbidden in her terms and conditions she may expose her neck to him as if to say - "I submit to you as slave in good faith. Respect my limits." For a slave to expose her nape to her Keeper (except on his command) is a serious matter. The slave is saying, "Keeper, I would rather die than perform this action."
This is a gesture that says “I am unhappy! I want to talk!” It is used when a slave is very unhappy about some aspect of her circumstance. If a slave exposes her nape as a gesture of unhappiness, her Master must seek to address her grievance. Exposing the nape is a formal gesture that a Slavekeeper cannot ignore.
There are also formal ways in which she can object to being treated improperly – for example, being treated as a whore or as a memlook. She can defend her honor as an odalisque against a Master who is inclined to misuse his odalisque. Slaves are compliant and agreeable, but the Code does provide specific ways in which a slave can defend herself against misuse.
Another useful device is a ‘Plea for Mercy’. If her unhappiness is a consequence of some specific action on the part of her Master, she can issue him with a written Plea for Mercy, asking that he desist. Under the Code, he is bound to respect a Plea for Mercy. Through a formal Plea for Mercy an odalisque can modify her contractual relations with her Master. A Plea for Mercy can be made at any time.
If a Slavekeeper consistently ignores or dishonors a Plea for Mercy, this should be reported to the slave’s Overmistress. An Overmistress can intervene and is more ready to stand up to a Slavekeeper than is his slave. The happiness and welfare of a slave is the first concern of an Overmistress. She should take whatever steps are necessary to remedy a situation in which a slave is unhappy or failing to thrive.
A slave – by definition - is in a vulnerable and disempowered position. She relies upon her Overmistress to speak up for her where there are occasions of conflict. The slave should make her feelings known to her Overmistress and the Overmistress should take appropriate steps, such as speaking to the Slavekeeper.
Consent is the first principle of Code d’ Odalisque. Without consent, there is no game, no action. Every odalisque understands this. If she withdraws consent, that is the end of it. There can never be any question of a woman persisting or being forced against her will. The principle of consent is absolute.
The Code includes several devices that can help address a situation where an odalisque becomes unhappy. The ‘End Game’ device – which withdraws consent – is a last resort. Before that, an odalisque might first discuss the situation with her Overmistress and seek her advice. There are also formal ways in which she can press her grievances to her Master.
One device is exposing the nape of the neck as a gesture of discontent. The Code provides:
24.33. - Exposing the Nape as a gesture of discontent
In extreme circumstances an odalisque may show the nape of her neck to her Keeper to display grievous unhappiness. It is a gesture showing that she is exceedingly unhappy about some aspect of her slavery. If, for example, a Keeper demands that his odalisque perform some action that is explicitly forbidden in her terms and conditions she may expose her neck to him as if to say - "I submit to you as slave in good faith. Respect my limits." For a slave to expose her nape to her Keeper (except on his command) is a serious matter. The slave is saying, "Keeper, I would rather die than perform this action."
This is a gesture that says “I am unhappy! I want to talk!” It is used when a slave is very unhappy about some aspect of her circumstance. If a slave exposes her nape as a gesture of unhappiness, her Master must seek to address her grievance. Exposing the nape is a formal gesture that a Slavekeeper cannot ignore.
There are also formal ways in which she can object to being treated improperly – for example, being treated as a whore or as a memlook. She can defend her honor as an odalisque against a Master who is inclined to misuse his odalisque. Slaves are compliant and agreeable, but the Code does provide specific ways in which a slave can defend herself against misuse.
Another useful device is a ‘Plea for Mercy’. If her unhappiness is a consequence of some specific action on the part of her Master, she can issue him with a written Plea for Mercy, asking that he desist. Under the Code, he is bound to respect a Plea for Mercy. Through a formal Plea for Mercy an odalisque can modify her contractual relations with her Master. A Plea for Mercy can be made at any time.
If a Slavekeeper consistently ignores or dishonors a Plea for Mercy, this should be reported to the slave’s Overmistress. An Overmistress can intervene and is more ready to stand up to a Slavekeeper than is his slave. The happiness and welfare of a slave is the first concern of an Overmistress. She should take whatever steps are necessary to remedy a situation in which a slave is unhappy or failing to thrive.
A slave – by definition - is in a vulnerable and disempowered position. She relies upon her Overmistress to speak up for her where there are occasions of conflict. The slave should make her feelings known to her Overmistress and the Overmistress should take appropriate steps, such as speaking to the Slavekeeper.
Power Exchange in Code d' Ode
Question: How is Code d’ Ode different to the rest of BDSM?
Answer: It is part of BDSM, by any definition, but it is a distinct system of consensual slavery. It is different and distinct in many ways. For example, it does nopt include sado-masochism and it is not based – first and foremost - on “power exchange”. It is not about “power exchange”, as such.
Question: Isn’t all consensual slavery about power exchange? Person A surrenders power to Person B. So Code d’ Ode is no different, is it?
Answer: That is true. By definition slavery is a power exchange. Necessarily so. So there is power exchange, of course. But in Code d’ Ode, power exchange is not the point of or the focus of play. It is about pleasure, not power. There is an exchange of power in order to facilitate pleasure and the pursuit of pleasure. The real dynamic is “fantasy projection” – the sharing of sexual fantasy. Power itself is not the enjoyment. And in that regard Code d’ Ode is different to much of what we might call mainstream BDSM, which is about power exchange. People enjoy power. People get off on power. But Code d’ Ode is not about the enjoyment of power – not primarily.
This follows from Code d’ Ode being non-violent, hedonistic and non-sado-masochistic. Because violence, inflicting pain, sado-masochism – these are about power. Power exchange – where it is an end in itself – naturally extends to that exercise of power we call violence. In BDSM people explore power exchange, including dabbling in controlled and consensual violence. Spanking, whipping, torture – these things are about power, obviously. The thrill is in the power. The thrill of wielding it and the thrill of surrendering it. This is why some people argue that BDSM is not essentially sexual. It is not about sex. It is about power.
Play in Code d’ Ode is not primarily about power. Of course, there is power exchange. The slave surrenders power and the Slavekeeper wields it. And that may be enjoyable in itself, but it is not thrill of it. Power exchange – slave to Master – is only a function necessary to the main game: the pursuit of sexual pleasure and sexual exploration. Code d’ Odalisque is hedonistic. It is not about power. It is about pleasure. It is about sex. It uses power – of course. But it is about pleasure. There is the pleasure of power too – we do not deny it! But the focus is upon sexual pleasure and sexual fantasy.
The exact psychology of Code d’ Odalisque is as follows:
Power exchange facilitates fantasy projection. Person A surrenders power to Person B so that fantasy projection may occur. Power exchange is not an end in itself. Power exchange is not the thrill. The thrill is fantasy projection.
That is different than in most BDSM.
Fantasy projection is a different modus operandi. It involves the projection of sexual fantasy – a sexual energy – between Master and slave. There is power exchange, yes, but only in order to allow a situation in which fantasy projection can occur. This is where the female slave becomes an “image” (simulacra) of her Master’s inner “fantasy female”.
Another consequence of this is summed up in the slogan ‘Man is her Master. Cock is her god.’ The slave in Code d’ Odalisque is not centred upon the personality of her Master. She is a sex slave. Cock is her god. In standard BDSM slave-play the slave will often be consumed by the dominant personality of her Master. He will be regarded like a demigod. The slave worships her Master. This is because of the power exchange between them. There is a concentration of power in the Master; he becomes a little god, a guru.
Code d’ Ode has a different emphasis. The odalisque is phallocentric. She obeys her Master, but it is cock she worships. It is an important distinction. There are no personality cults in Code d’ Odalisque. The slave is less wrapped up in the personality of her Master. Her surrender, finally, is to cock, not to him. Accordingly, a Slavemaster in Code d’ Ode need not be an alpha-male with a powerful personality. He need not embody authority and power in himself. Code d’ Ode does not empower the Slavemaster to the same degree as much BDSM power exchange. There is limited power exchange. Beyond that the dynamics of Code d’ Ode is through the projection of sexual fantasy.
The distinction is plain in practice: In “power exchange” a woman will enjoy being tied up and the Master will enjoy tying her up. That is the point of the play. Often there is no sex involved. Often the bondage will extend to controlled violence – paddling, spanking, whipping. All “power exchange”.
In Code d’ Ode, while the tying up might be enjoyable in itself, it is really just a preparation for the main event: the sexual enjoyment of the bound slave. The emphasis is on the sex, not on the bondage. Power exchange is not an end in itself.
Answer: It is part of BDSM, by any definition, but it is a distinct system of consensual slavery. It is different and distinct in many ways. For example, it does nopt include sado-masochism and it is not based – first and foremost - on “power exchange”. It is not about “power exchange”, as such.
Question: Isn’t all consensual slavery about power exchange? Person A surrenders power to Person B. So Code d’ Ode is no different, is it?
Answer: That is true. By definition slavery is a power exchange. Necessarily so. So there is power exchange, of course. But in Code d’ Ode, power exchange is not the point of or the focus of play. It is about pleasure, not power. There is an exchange of power in order to facilitate pleasure and the pursuit of pleasure. The real dynamic is “fantasy projection” – the sharing of sexual fantasy. Power itself is not the enjoyment. And in that regard Code d’ Ode is different to much of what we might call mainstream BDSM, which is about power exchange. People enjoy power. People get off on power. But Code d’ Ode is not about the enjoyment of power – not primarily.
This follows from Code d’ Ode being non-violent, hedonistic and non-sado-masochistic. Because violence, inflicting pain, sado-masochism – these are about power. Power exchange – where it is an end in itself – naturally extends to that exercise of power we call violence. In BDSM people explore power exchange, including dabbling in controlled and consensual violence. Spanking, whipping, torture – these things are about power, obviously. The thrill is in the power. The thrill of wielding it and the thrill of surrendering it. This is why some people argue that BDSM is not essentially sexual. It is not about sex. It is about power.
Play in Code d’ Ode is not primarily about power. Of course, there is power exchange. The slave surrenders power and the Slavekeeper wields it. And that may be enjoyable in itself, but it is not thrill of it. Power exchange – slave to Master – is only a function necessary to the main game: the pursuit of sexual pleasure and sexual exploration. Code d’ Odalisque is hedonistic. It is not about power. It is about pleasure. It is about sex. It uses power – of course. But it is about pleasure. There is the pleasure of power too – we do not deny it! But the focus is upon sexual pleasure and sexual fantasy.
The exact psychology of Code d’ Odalisque is as follows:
Power exchange facilitates fantasy projection. Person A surrenders power to Person B so that fantasy projection may occur. Power exchange is not an end in itself. Power exchange is not the thrill. The thrill is fantasy projection.
That is different than in most BDSM.
Fantasy projection is a different modus operandi. It involves the projection of sexual fantasy – a sexual energy – between Master and slave. There is power exchange, yes, but only in order to allow a situation in which fantasy projection can occur. This is where the female slave becomes an “image” (simulacra) of her Master’s inner “fantasy female”.
Another consequence of this is summed up in the slogan ‘Man is her Master. Cock is her god.’ The slave in Code d’ Odalisque is not centred upon the personality of her Master. She is a sex slave. Cock is her god. In standard BDSM slave-play the slave will often be consumed by the dominant personality of her Master. He will be regarded like a demigod. The slave worships her Master. This is because of the power exchange between them. There is a concentration of power in the Master; he becomes a little god, a guru.
Code d’ Ode has a different emphasis. The odalisque is phallocentric. She obeys her Master, but it is cock she worships. It is an important distinction. There are no personality cults in Code d’ Odalisque. The slave is less wrapped up in the personality of her Master. Her surrender, finally, is to cock, not to him. Accordingly, a Slavemaster in Code d’ Ode need not be an alpha-male with a powerful personality. He need not embody authority and power in himself. Code d’ Ode does not empower the Slavemaster to the same degree as much BDSM power exchange. There is limited power exchange. Beyond that the dynamics of Code d’ Ode is through the projection of sexual fantasy.
The distinction is plain in practice: In “power exchange” a woman will enjoy being tied up and the Master will enjoy tying her up. That is the point of the play. Often there is no sex involved. Often the bondage will extend to controlled violence – paddling, spanking, whipping. All “power exchange”.
In Code d’ Ode, while the tying up might be enjoyable in itself, it is really just a preparation for the main event: the sexual enjoyment of the bound slave. The emphasis is on the sex, not on the bondage. Power exchange is not an end in itself.
Friday, July 1, 2011
Transitions - small rituals
An odalisque lives in captivity (occlusion). She is kept hidden from the world. She lives indoors, out of view, where she is kept for her Master’s services. From time to time, though, it may be necessary for an odalisque to go out. This is called “sojourn”. She may need to attend classes, or visit her Overmistress, or she may just go for a walk. In fact, few contemporary women are in circumstances where they can be in occlusion full-time. Many need to have jobs or for other reasons can only serve in occlusion on a part-time basis. Code d’ Odalisque is very flexible in this regard. An odalisque can manage her time – in accord with her Master’s will – between occlusion and sojourn. In occlusion she lives as a naked sexual slave. In sojourn, though still a slave, she goes about in the world like a freewoman.
The transitions between occlusion and sojourn are important. Occlusion and sojourn are two distinct states and distinct roles. It is important to make a sharp distinction between them. It is best to establish some small rituals to help mark boundaries and to create a proper transition in the psychology of the slave. It is best, too, if times of sojourn are rare and are carefully managed. A slave should not just come and go from the house. Leaving the house – moving out of occlusion – should be a significant event.
An effective strategy is to use the purifying qualities of water to mark the boundary between occlusion and sojourn. Thus, when a slave leaves occlusion and goes on sojourn she should have a shower first. She showers, then she gets dressed, ready to go out. It is customary for her to wear an anklet or some other reminder of her servitude. She puts this on after showering.
Conversely, when she returns home after sojourn, she should shower once again. She removes the anklet. After showering, she puts on her slave perfume (attar) and, naked, returns to occlusion.
So, before going out, and when returning home, the slave showers. She showers before going on sojourn and she showers upon returning into occlusion. On sojourn she wears an anklet. In occlusion she wears her attar (perfume).
Another ritual might involve her shoes. Her Keeper should control her clothing and her shoes especially. When she returns into occlusion, she should go to her Master and give him back the shoes she has been wearing.
A Slavekeeper might also require her to make certain affirmations to herself. For instance, upon returning into occlusion after sojourn a slave may be made to stand before a full length mirror and say an affirmation such as “I am my Master’s cunt” to reaffirm her role as odalisque. Small rituals like this can be very effective if repeated faithfully.
Small rituals – and especially the ritual of showering – help the slave change her roles, her mind-set, as she moves from occlusion to sojourn and back again. The anklet and the attar are also effective devices. A slave on sojourn wears an anklet. She takes it off before returning into occlusion. A slave in occlusion wears attar. She showers and removes the perfume before going on sojourn.
The transitions between occlusion and sojourn are important. Occlusion and sojourn are two distinct states and distinct roles. It is important to make a sharp distinction between them. It is best to establish some small rituals to help mark boundaries and to create a proper transition in the psychology of the slave. It is best, too, if times of sojourn are rare and are carefully managed. A slave should not just come and go from the house. Leaving the house – moving out of occlusion – should be a significant event.
An effective strategy is to use the purifying qualities of water to mark the boundary between occlusion and sojourn. Thus, when a slave leaves occlusion and goes on sojourn she should have a shower first. She showers, then she gets dressed, ready to go out. It is customary for her to wear an anklet or some other reminder of her servitude. She puts this on after showering.
Conversely, when she returns home after sojourn, she should shower once again. She removes the anklet. After showering, she puts on her slave perfume (attar) and, naked, returns to occlusion.
So, before going out, and when returning home, the slave showers. She showers before going on sojourn and she showers upon returning into occlusion. On sojourn she wears an anklet. In occlusion she wears her attar (perfume).
Another ritual might involve her shoes. Her Keeper should control her clothing and her shoes especially. When she returns into occlusion, she should go to her Master and give him back the shoes she has been wearing.
A Slavekeeper might also require her to make certain affirmations to herself. For instance, upon returning into occlusion after sojourn a slave may be made to stand before a full length mirror and say an affirmation such as “I am my Master’s cunt” to reaffirm her role as odalisque. Small rituals like this can be very effective if repeated faithfully.
Small rituals – and especially the ritual of showering – help the slave change her roles, her mind-set, as she moves from occlusion to sojourn and back again. The anklet and the attar are also effective devices. A slave on sojourn wears an anklet. She takes it off before returning into occlusion. A slave in occlusion wears attar. She showers and removes the perfume before going on sojourn.
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