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The

Magic of Female Erotica

Oluwatoyin Vincent Adepoju


Compcros
Comparative Cognitive Processes and Systems
Exploring Every Corner of the Cosmos in Search of Knowledge

I have returned from a church service on Sunday, 8th January 2017, a


service I was compelled to attend in respecting the wishes of those
who invited me, a service that lasted almost eight hours, most of
which I spent in taking walks outside the church premises since I am
not fond of attending church services, particularly if they are not
quiet as is my own preference in spiritual activity, a quiet unlike the
culture of Pentecostal churches such as the one I attended.

I am at my computer, a primary zone of being for me where I engage
with worlds mental and actual, virtual and otherwise, choosing to
postpone the bath I must take having earlier spent hours in the Lagos
streets and the heat of the car on the drive home.

What do I do at my computer? Do I continue work on my essay
interpreting a particular cultural ceremony in philosophical and
mystical terms, polishing the lofty and yet lucidly projected ideas I
have invoked in this work of which I am so proud? Do I reflect and
pray about the strategic life challenges I am not sure of how best to
address? Do I contemplate the problems I have at the interface of my
love of learning and the strictures of the dominant educational
system, a framework created for the many when in fact the
individuality of each person calls for a more flexible approach,
pointing to the need for a reorientation I have been pursuing through
much struggle for decades?

No.

I go to my erotica collection.

Why?

Looking through the images from that collection as they scroll past
on my computer is like a bath of fresh water. The configuration of
images, explicit and inexplicit, as they scroll on reminds me of the
Yoruba proverb Ile oba t'o jo, ewa lo busi, The burning of the
Obas [kings] palace is an opportunity for him to display his wealth
[in building a more beautiful one], my summation of my experiences
with Erotica Global, the Facebook group I founded and run and which
has been closed by Facebook more times than I can recall for flouting
the rules of the social network, the essence of that proverb being an
intuition that arose spontaneously in my mind in connection with the
possibility of the group being closed down at its height in its last

incarnation not long before the last deletion of the group by


Facebook, one of my experiences of spontaneous prophesy that
convinces me it is possible to know the future.

The images provoke me to ask why people like erotica. My tastes in
erotica have been filtered over the years from immersion in the
variety of explicit images and films provided by the Internet and the
books and magazines I read before gaining full access to the Web. I
recall some of the pornographic sites I frequented years ago, but the
offerings no longer excite me. A lot of free films are on offer but since
stumbling on the work of Herve Bodilis through an episode of his
Russian Institute series, anything below the standard of his striking
camera angles, lush color and efforts to integrate a degree of
conceptual sophistication into the story, such as the use of what looks
like psychoanalytic theory through a dream sequence, has steadily
paled in interest. I wonder, though, if the thin storyline evident even
in that film will be adequate for me again, some of misterwhos
stories in the free erotic site Literotica revealing the combination of
swift movement to action favoured by most explicit action centred
erotica within rich network of psychological and social construction
deeply enriching the erotic action in a manner I am yet to see in any
pornographic film, making such creativity my preferred source for
erotic creativity over even the visual force of films.

I have a torrid video of frenzied action by porn stars Asha Aikira and
Dana Vespoli which I watch occasionally when interested in a sharp
erotic frisson but what do I look at during those times when taking a
break from the energy generating and energy recreating work of
developing and expressing ideas and wanting something shorter than
watching a film that relaxes me or expands my mind, my favourites
raging from non-pornographic romance to science fiction?

I look at pictures of semi naked women on Erotica Global and post
similar images to the group, images of nakedness no longer being a
significant turn on in and of itself and visualizations of explicit sexual
activity not particularly interesting since one has seen practically all
the variations possible, in the best quality available. Pictures of semi-
naked women, however, remaining perennial in fascination for me.

Thus, the Facebook constriction on explicit images has simply taken
me back to the roots of my interest in erotica, erotica as something
that uplifts the mind and makes the beauty of the world more

evident, reminding one of the value of the simple but limitlessly


profound fact of existence as a gift of nature in a world in which the
human being struggles to make sense of a universe he has been flung
into without any choice of his known to him and which he will exit at
a time likely unknown to him to a destination unknown, the various
theories of the human beings zone of entry to life on earth and of
withdrawal from terrestrial existence being at best controversial
efforts to explain what is largely, for now, inexplicable.

In the spirit of sharing the beauty and power of existence, therefore,
my own contribution to the celebration of being represented by
Sunday as Christianity conceives it, a commemoration of the
intersection of the human and the divine in the person of Jesus Christ,
I would like to share with you images from my erotica collection,
selections demonstrating the potency of the inexplicit erotic image,
images suggesting the undying power of the female form in any way
it is framed, fully clothed or partly clothed, from a leg to something
more expansive.

Erotica is a nexus of moral conflicts. The celebration of human
embodiment through sexuality and the possibility of human
degradation converge within it. Jesus is quoted as warning against
lust in the declaration that a person who lusts after a woman has
already committed adultery with her and of course, erotica could
inspire lust. Interestingly, erotica does not necessarily translate for
me into interpreting my physical world experience in such terms.
Erotica, for, me, represents an idealized universe that does not
always correspond to concrete reality. True, some women
correspond to the images in some of the more flagrant forms of
female beauty in erotica, but not all women. Erotica shapes a world in
which selections from a spectrum of possible expressions of the
female form have been sifted in order to move the viewer beyond the
banality into which everyday life is often in danger of falling into or
which it may consist in to a greater or lesser degree for many people.
Erotica is therefore both factual and yet not fully expressive of the
factual.

I now leave you to whet your appetite on selections from Oluwatoyin
Vincent Adepojus erotica collection. Great thanks to all those
photographers whose pictures I showcase, such artists being often
unnamed where their pictures are sourced from and not all of the
sources I am able to locate again. Those sources I can identify are

listed in the last page of this piece. My primary source for such
images these days is the Female Depot Yahoo group whose members
post daily images collected from various sources.

I have included one image that is very different from the rest in that
it is not meant to generate erotic titillation although it has erotic
undertones, the picture of an elderly woman holding with reverential
earnestness a statuette of the Yoruba deity Esu, her forehead
touching the phallic head protrusion of the figure in total
identification as her eyes seem to narrow or close in concentration, a
picture by Marilyn Houlberg from Sarah Watson Parsons academic
article on the phallus in Esu iconography, Esu visual symbolism. At
the fringe of the erotic imagination is a borderland inhabited by
images that do not align with the convergence of youth and erotic
force that shapes the conventional erotic cosmos, imaginative
reformations I have encountered only in rare but potent instances
and this image might be one of them.

After taking as a support the earth which is forever cleansed by a
sprinkling with the essence of amazement, I worship you with
flowers which arise spontaneously from the mind, which pour forth
their own fragrance; I worship you according as the priceless vessel
of my heart brims with the nectar of bliss; I worship you, O God,
together with the Goddess, in the temple of the body, night and day.

I bow down to the deity, Pratibha,
the ever creative activity of consciousness
the spontaneous supreme Consciousness
Para Sakti [ the feminine identity of supreme deity]
I bow down to that deity who is like lightning
naturally produced from the rainy cloud spread out in the sky
and who rests in the dancing body of Bhairava[ the masculine
character of the Supreme].

Quotations from Abhinavagupta, Indian Hindu Tantric master.

Femininity as Primal Force


The Female Bottom as a Unique Language


Anowa Adjah

The First Full
Figured Fitness
Phenomenon

Exquisite
Elly Mayday


Unerotic power of female forms evident
as devotee of Yoruba deity Esu
clutches a statuette of the god, her forehead touching his phallic head protrusion

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Somewhere, there is an axis


on which the Earth moves

Sarah Love Macdonald

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Image Sources
Counting from cover

2. From Female Depot Yahoo group. Also visible at Mikes Hump Day
Twitter page.

4. Muscles and Curves from Anowa Adjah.com

5. Elly Mayday from Lane Bryant.

6. Priestess and Her Esu Cult Figure. Picture by Marilyn Houlberg
from Sarah Watson Parsons Interpreting Projections, Projecting
Interpretations: A Reconsideration of the "Phallus" in Esu
Iconography. African Arts, Vol. 32, No. 2 (Summer, 1999), pp. 36-
45+90-91.44.
7. Sarah Love Macdonald from Sarahmacdonalddd skynmagazine.
All links accessed 8th January 2017.

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