My thoughts on Leatherman Protocols

After reading Weal’s (2010) The Leatherman’s Protocol Handbook, and the many reviews of it online, it has encouraged me think more about how leather was appropriated by the gay community, how the gay leather community per se is evolving and what role protocols have in our contemporary leather play and lifestyle.

While I am not going to provide a critical review of the book’s substance and its literary style/composition – as many other, more ‘well established’, leather brothers have done this already, as well as Weal responding to the widespread criticism see:
 NWleathersir2012's blog; John Weal's rebuttal on Leatherati; John Weal's response on Leatherati – what I will do is share my thoughts on how the book resonates with me as a young leatherman starting my journey into the world of leathersex, DBSM and role play.

It was interesting to discover Weal’s personal account, told via others, of how the gay leather scene developed after World War II. It does seem plausible that the “Old Guard” protocols, which provided the three “S’s” of leather life (Structure, Strictness, Stability) that Weal outlines, evolved from the many gay soldiers that returned from the war, especially given that they had to follow rigid rules and structures day in, day out. While many of us today probably haven't experienced such formality during our formative years, the three S’s point to a leather play framework that resonates with me – and which comes naturally to me during play sessions in leather whichever position/role I assume. Having a protocol framework like Weal writes about can help govern how both (or multiple) partners act and behaviour in a particular play session. Weal notes how, in his experience, these protocols extend beyond play sessions and are strictly adhered to in the wider relationship and interactions between a submissive and dominant. This works in some relationships, no doubt, as some guys like to adopt a submissive or more dominant lifestyle 24/7. However, I do wonder if this is widely applicable in contemporary relationships, given the decline of the “Old Guard” practice and the competing demands and complexities of modern life. For me, adopting the widespread application of such protocols into my relationship and around our daily routines and customs would be difficult. In fact, my preference is to savour the pleasure generated by applying such protocols and deploying certain behaviours for play sessions, which alters the ‘normal’ dynamics that exists in our relationship, outside our play sessions.  

A core aspect connected with such protocols (and linked power exchanges) for leathermen, and their ‘leathersex’ is the inclusion of leather, of course! Personally, it is an expression of masculinity. I find the concept of leather sensual and enjoy the imagery of leathermen. My sexual preference is to partake in leathersex that encompasses the essence of what Weal describes as “Structure, Strictness and Stability.” To me, it provides some basic protocols that offer guidance to leathermen participating in role play scenes that have been agreed beforehand, or which is presented in an initial exchange at a fetish sex bar/club.

Weal’s book does provide me with some useful insights into the early gay leather lifestyle, however subjective it might be presented in his publication. I feel the criticism surrounding his book is unjust because after all it is a personal description of his leather experience, and that shouldn't be diminished by others that don't agree with its veracity. Everyone’s engagement in the leather fetish scene is subjective and personal – that what makes it so special, so exhilarating, so enjoyable, so rewarding, because it is created by you and the others that you allow to join you in it.