In this book, we are basically dealing with oralerotic perversions. We must not forget that this type of individual is not only fixated upon the breasts and the nuclear element of non-separation of nutrition and sexuality, but the individual is also fixated upon the mother, with all that implies.
Additionally, mother-fixation develops passive identification with the mother. Primarily, the oral zone is passively structured, in a biological sense. It seeks to incorporate the breast which is a feminine or masochistic trait. Thus, we have said that the orally perverse individual is both masochistic in his incorporative function and sadistic in his cannibalistic function. This is seemingly a paradox. But the contrast between activity and passivity which lies behind them is a universal characteristic of sexual life. As Freud notes, in his Three Essays on the Theory of Sexuality:
… the most remarkable feature of this perversion is that its active and passive forms are habitually found to occur together in the same individual. A person who feels pleasure in producing pain in someone else in a sexual relationship is also capable of enjoying as pleasure any pain which he may himself derive from sexual relations. A sadist is always at the same time a masochist, although the active or the passive aspect of the perversion may be the more strongly developed in him and may represent his predominant sexual activity.
But most importantly, what is normal or perverse is determined by the moral standards of the society in which we live. The social environment we live in is constantly changing and shifting. How far does this affect our ideas about normality and deviant behavior? One need not quote Kinsey to establish the fact that our aims and needs are largely conditioned by culture and social structure.
Is it a perversion when a man embraces and kisses another man? Or when a brother and sister perform sexual intercourse? Are they behaving in a perverted manner even though they are simply talking to each other? The answer is to be found, at least in part, in the relationship between the acts and the cultural environment in which they take place.
When the president of the French Republic embraces and kisses the recipient of a military honor, it is hardly regarded as an act of homosexual intention. Yet in other cultures, it might be a suspicious sign of asocial tendencies if two men merely touch each other. If a Japanese couple, proud of their ability to please each other with oral-genital sex, come to the United States, can they rightfully be arrested?
Similarly, it has frequently been pointed out that, in certain societies, brother-sister incest belonged to a particular institution within the socio-religious system. In sharp contrast, any sort of physical contact between male and female siblings is met with disgust, or even punishment, by a number of primitive people.
What often seem to be contradictions are actually culture-bound adaptations, rooted in the interaction between physiological, psychological and environmental forces. That is why normality is traditionally considered to be whatever the traditional behavior pattern in a culture dictates.
In view of the hundreds of cultures in the world, all exercising sexuality in whatever form the society considers normal; it is certainly difficult to ascertain what place oral-genital sexual activity would have in each. Many potentialities are molded by the cultural environment.
Warner Muensterberger summed it up well, in his Perversion, Cultural Norm and Normality, determining that:
We assume that our biological inheritance contains elements which decide certain behavioral tendencies. As these potentialities vary, it seems conceivable that any reaction type might be found in any ethnic milieu.
And of most importance, even in the most unified ethnic group, individual sexual behavior will in part be determined by the personal experience and erotic preference of each of its individuals, individually.
In the case histories which follow, it will be noted that only the places and incidental circumstances actually change. Whether we deal with a Negro female in Chicago or an Italian boy living in the sticks, we find that the same human impulses drive them, altered only by certain generational and ethnic characteristics of upbringing.
CHAPTER ONE: Frieda
Far out, man! I mean it's a gas you want to know about my sex life. I feel like Geraldine and I wanna say, "I don't do windows but I do suck cocks!"
And baby-child, that's what I do and I do it better than just about anyone I can think of. My boyfriend – I call him Honky because it gets him mad and I love to tease him – he says to me, "Man, I'll bet so – and so can do my big black dick real justice," as he's watching her on the late news. And I look at him and say, "Listen, baby, I know So-and-so is one together chick, but I know I could teach her a few things about sucking cock!"
He just looks at me and leans back in the chair and he says, "Frieda, my load's buildin' up in there and I'm gonna beat it off unless you get down there and do somethin' about it fast!"
So I do a whole number, you know, pretending that I don't want to… I stand up and click off the fucking TV – I hate television – and I put on a record – Aretha or maybe B. B. King – and start to dance right there. In front of him. My man looks up at me and watches my titties swinging just above his bushy head and he's getting hotter than hell. I see that old black magic rising in his pants and my pussy starts in quivering and shaking and itching. I start opening the buttons on my dress – it's very tight and long and slinky, very 40's; Honky loves anything that clings to my body – and he's sitting there with sweat pouring all down his shiny forehead.
Honky is some man, let me tell you! He's twenty-seven and he's really got it together. He's tall and muscular and strong, and has a cock on him like none I've ever seen and I've seen them all, and you'd better believe it. When they say Black Power honey they're talking about my Honky. Every chick I know wants him to ball her, every chick I know wants to nibble on his dick. But that is reserved for me and me alone, and I'm good at it. Holy Jesus in Alabama, I'm damn good at it!
So, anyway, I'm dancing around the room and I pull my dress open just enough for one of my titties to fallout. He looks up and sees it and licks his lips. He's stoned – we shared a joint of good grass just before the news – and he feels mellow and sexy. His cock is so hard it's practically ripping through his pants. I can already see it in front of my lips. I can taste it, I can feel the creamy liquid going down my throat.
"Frieda, come on here, girl, and suck my dick… baby, baby, baby." Aretha is blasting and he's writhing in time with the music, moving his ass on the cushions of the couch. I finger my left breast and the nipple is hard, rigid. I hold it and bend down, squeezing it above his face, right in front of his eyes. He puts his tongue out and I give him a little lick of the tip, and then pull it away. He groans and sinks deeper into the chair.
I pull my dress down to my waist and dance like that, with my hands in the air, feeling like Aretha myself, pretending to be on a stage, in front of men, lots of men, all looking like my baby-man Honky, all sitting out there with their dicks in their hands, beating off as they watch me strip in front of them. Then, after I'm done, when I'm turned on, I'll suck each of them, crawling on my knees down the rows, taking each big black dick in my mouth and never letting them forget what it's like to be sucked by a superstar!
And, man, I got fantasies, and I live them out. I suck cock, all kinds of cock, and I suck it good, man, real good! Us black chicks weren't born with nice full thick lips for nothing, you know? When my mammy was nursin' me – down in Alabama – when I was suckin' on her big fat thick nipple – I was already preparing for a future of sucking something other than nipples. The preacher used to say, "Sister Bertha, Frieda is gonna grow up to sing in the choir! She moves her lips night and day!"