First, second and third positions. Decor. Lelune. Sin.
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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