fakir musafar

Deeper Inside Annie Sprinkle

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There’s a new HBO documentary out called Bang My Box that profiles the life and art of late-night TV host Robyn Byrd, who first became famous for hosting a pornographic call-in show on NYC public access channels in the mid 1970s. Byrd’s career spanned multiple decades of bright-eyed & bubbly political provocation, as she used her TV broadcast platform to advocate for free speech, safe sex, gay rights, trans visibility, and sex-positive feminism through the darkest days of Reagan’s regime and beyond. When the documentary crew catches up with her in the 2020s, she’s long outgrown & outlasted her signature crocheted bikini and mostly just lounges around her Fire Island home with her longtime partner, waxing nostalgic about the good old days. She’s a pure joy to be around in either timeline, but the audience is especially grateful for every frame of vintage footage from her heyday on The Robin Byrd Show in particular, which itself was a weekly document of the bigger personalities from the NYC Porno Chic scene of the 1970s & 80s, as filtered through Byrd’s personal brand of low-fi psychedelic video art. It’s no surprise at all, then, that the self-described “post-porn modernist” Annie Sprinkle eventually pops up in both of the timelines covered by the doc, appearing as a creative collaborator for Byrd in the 1980s and as a personal friend in the 2020s. Sprinkle’s own career saw her starting as a Porno Chic starlet on the NYC scene before she moved to San Francisco in the 1990s, where she made pornographic self-help tapes that doubled as psychotronic video art in the Robyn Byrd Show tradition (most notably among them, the Sluts & Goddesses Video Workshop). Given their parallel career paths, a Robin Byrd retrospective documentary is just about the most likely place imaginable to find Annie Sprinkle besides maybe her own home. To find a proper recap of Sprinkle’s career in politicized porn production, however, you have to dig a little deeper than what you’ll find on the HBO Max splash page.

Annie Sprinkle was eager to reveal herself to her audience as early as her first directorial effort, the early-80s Porno Chic confessional Deep Inside Annie Sprinkle. There, she breaks the rules of pre-video porno production by making direct eye contact with the camera and verbally addressing her audience, inviting them into her bedroom. Deep Inside is more a loose collection of Sprinkle’s sexual fantasies than a true self-portrait, though, acting as a catalog of her personal turn-ons rather than a true autobiography. It does open with Sprinkle flipping through a family photo album from her actual childhood, though, which is a lot more personal than most professional pornos tend to get. The closest thing Sprinkle has to a true Bang My Box-style career retrospective is the one-woman stage show Herstory of Porn: Reel to Real, which she filmed for the home video screen in 1999. Cinematically, Herstory of Porn borrows from the meta-critical Gen-X sarcasm of Talk Soup & MST3k, placing Sprinkle front row at her local porno theater so she can comment on a Greatest Hits clip show package of her own pornographic highlights in real time through the magic of greenscreen. As an autobiographical documentary, it’s occasionally informative, especially in the earliest stretch where Sprinkle reveals that she got into the porno business while working as a popcorn girl at a theater that was screening the Porno Chic landmark Deep Throat. When her theater’s print of Deep Throat was confiscated by the feds for an obscenity trial, Sprinkle was summoned to testify in court about its exhibition, which is where she met director Gerard Damiano, who dutifully helped initiate her into the biz. It’s difficult to take insightful anecdotes like that too seriously, though, since Sprinkle spends the majority of the runtime shoving toothbrushes & rolled-up American flags up her anus, narrating a “cumshot medley” from her classic works, and performing drag queen lip-syncs to footage of herself from various scenes of Deep Inside. Herstory of Porn is relatively informative about the general shape of Annie Sprinkle’s career, but it’s also an anarchic riot meant to shock & awe the jaded off-Broadway theatre types of 1990s NYC, which is a far cry from the softcore respectability of the Robin Byrd documentary.

Maybe the most revealing snippet of Herstory of Porn is Sprinkle’s assertion that sex is “simply the most interesting subject in the world,” musing to herself “why anyone would want to make a film or a video about anything else, I don’t understand it.” She really means it too. The deeper you dig into her 90s-era video productions the more you realize how all-important sex is to her, to the point where it’s just as much of a religious pursuit as a professional one. Her self-help video Annie Sprinkle’s Amazing World of Orgasm (filmed in the 1990s, completed in the 2000s) continues the greenscreen psychedelia of the Sluts & Goddesses Video Workshop and the Herstory of Porn videos, with Sprinkle appearing onscreen in the pose of a local weather report girl to inform her audience about the spiritually transcendent power of the orgasm in all its many forms. She’s joined in her spatial void by a variety of experts on the subject: sex researchers, sex educators, sex therapists, cultural sexologists, regular sexologists, prostitution activists, chiropractors, poets, dominatrices, yoga instructors, and erotic touch experts. Each takes a turn describing a different facet of the human sexual orgasm in a standalone vignette: how to have one, how to fake one, what they feel like mixed with laughter, what they feel like mixed with pain, how they can occur during birth, how they can occur during death, how they can connect us to the world beyond observable life altogether. The Amazing World of Orgasm video is presented as an all-encompassing documentary on the health & spiritual benefits of sexual pleasure, but it looks & feels like a Dianetics or Unarius video — more New Age religion than quantifiable science. When it ends on the proclamation, “Happy orgasms to all!” it reads like a call to wands, inspiring its audience to change the world for the better by rubbing one out as soon as the tape concludes. It also consciously functions as an outsider-art curio, though, which is immediately apparent when the very first sexpert’s testimonial is illustrated by overlayed video-warp projections from both Fritz Lang’s sci-fi masterpiece Metropolis and vintage porn from Sprinkle’s personal catalog. As sincere as Sprinkle is about the spiritual & political power about safe, pleasurable sex, she’s always careful to punctuate her rigorous research findings in that field with a sugary wink, signaling to her audience that it’s all in good fun.

As recounted in Herstory of Porn, Annie Sprinkle moved to San Francisco in the 1990s because she had earned a reputation for being too kinky for the professional pornographers of NYC. The cultish New Age hippie spirituality of California suits her well, and she’s since moved on from her “post-porn” self-help psychotronic phase to produce “eco-sexual” documentaries where she sensually fucks the planet Earth to promote Climate Change awareness (along with her wife and creative collaborator Beth Stephens). She’s also been incredibly smart about presenting & archiving her films in academic settings, where she can be primarily understood as an artist and a feminist instead of a pornographic actress, a designation that would undervalue her work in other contexts. I most frequently see her pop up as a talking head in documentaries on human sexuality these days, including the recent documentary on Fakir Musafar and the body modification movement, A Body to Live In. It may not surprise you to hear that Fakir also appears as a talking head in Sprinkle’s own Amazing World of Orgasm video, promoting body modification as a practical means for achieving religiously transcendent sexual climax. The only reason I know that is because Sprinkle maintains a subscription-based website where you can pay to access her archive of vintage “post-porn” self-help tapes online, including her must-see works: Amazing World of Orgasm, Herstory of Porn, and the Sluts & Goddesses Video Workshop. There’s a D.I.Y. ethos to her work in porn production & exhibition, refusing to wait around for institutions to fund, legitimize, or immortalize her art before it disappears forever. So, the most emotional I got while watching the new HBO doc Bang My Box was a scene where Robin Byrd reads a personal letter written by Sprinkle, urging her to have her personal VHS archive of The Robin Byrd Show scanned & preserved by an academic institution before that wealth of material is lost forever to time & decay. In that letter, Sprinkle stresses how important Byrd’s art is in both the realms of national politics and personal spirituality, and you can tell she means every word. Revisiting clips from that archive in Bang My Box, it became clear to me that The Robin Byrd Show was influential on Sprinkle’s signature “post-porn” video art style, and I was grateful that Sprinkle was retroactively influential on making sure that archive isn’t left to rot, unwatched.

-Brandon Ledet

A Body to Live In (2026)

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Practically every adult I know socially has either a tattoo or a body piercing, if not both. Even I, a total square, have a few small tattoos myself, which you’ve only ever seen if we’ve hung out in an environment where it was appropriate to not wear socks. It’s increasingly common to see visible tattoos, nose rings, and other low-level body modifications in professional settings, since they’re now so common that they’re no longer transgressive or taboo. It wasn’t too long ago that this wasn’t the case. I remember tattoos & body piercings signaling a much edgier, fringe personality type growing up in the 1990s, whereas they’re now just as casual of a fashion choice as a quirky hat or what color shirt to wear. You can track the timeline of that body-mod culture shift in the new documentary A Body to Live In, which profiles the life, art, and spiritual practice of “modern primitivist” Fakir Musafar. From his early experiments with corset-binding fetish photography in the 1940s through his educational body-piercing and body suspension workshops in the 2010s, Musafar’s entire artistic, spiritual, and professional life was dedicated to the practice of body modification, and he saw that practice evolve from private kink play to public fashion display first-hand, seemingly involved with every major milestone of the journey. So, the documentary doubles as both a portrait of Fakir Musafar and as a broader overview history of body modification in the American mainstream.

I had never heard of Fakir Musafar before seeing this documentary, but he lived such a Forrest Gumpish life across so many various subcultures that I am familiar with that he continually crossed paths with faces that were already familiar to me: fellow self-promoting ritualist Anton LaVey, feminist pornographer Annie Sprinkle, professional Bob Flanagan flogger Sheree Rose, etc. Musafar’s body-mod journey was inspired by pure impulse (charged, at least partially, by unresolved gender dysphoria), and his early photographs were all produced in private, mostly consisting of corseting his body to simulate a female figure and then piercing that figure with needles and heavy ornaments. Once he found likeminded spirits across underground queer subcultures in 1970s California, the practice became much more social & less insular, and he was involved with a seemingly impossible range of extreme subcultures: heavy leather kinksters, Radical Faerie hippies, gallery-scene performance artists, and whoever else would show a sexual or spiritual interest in the ritualistic piercing & contorting of the human body. A lot of ground is covered very quickly as he drifts from subculture to subculture, always positing himself as a kind of mystic elder for the young & uninitiated to up to for guidance. We get to witness the evolution of professional body modification from the very first body-piercing shop opening in 1970s San Francisco to their modern omnipresence in every small town’s strip malls, but it’s always filtered through Musafar’s very particular, singular worldview.

For how impressively influential is subject was in a wide range of hip vintage subcultures, A Body to Live In is surprisingly smart about not devolving into hagiography. Musafar’s most glaring faults & criticisms are out there in the open, including control issues in his private relationships and larger accusations of cultural appropriation. In describing his early, private body-mod practices, Musafar explains that he was often inspired by ethnographic photographs in National Geographic magazines but would not read the accompanying captions, because he did not want the imagery spoiled by journalistic “interpretation.” Later, while promoting his “modern primitivism” philosophy on daytime talk shows, he struggles to articulate the authenticity of his body-mod rituals when confronted by Indigenous audiences who find his pick-and-choose appropriation of their cultures politically offensive. Even the term “primitive” is directly challenged for its political implications in the opening minutes, which might not be expected of a documentary exalting the movement for its positive influence across American subcultures. It’s very thoughtful, measured, and yet sincerely participatory in the body-mod spirituality depicted, making sure to include voices of dissent & discomfort with the practices’ cultural insensitivity while also showing the therapeutic & political good it can do in the right contexts.

Director Angelo Madsen does his best not to personally intrude on the material, except in a brief expression of regret for not asking Musafar a couple clarifying questions while he was alive to answer them. The most stylistic imposition on the material is found in the colorful psychedelia of the photograph development process, which helps transition from still photo to still photo without the clinical rigidness of an art-gallery slideshow. Madsen also arranges individual photos and slides on the screen to deliberately create a frame-within-a-frame distance from the original images, drawing attention to how Musafar’s curation of his photographs pushed his practice further into a fine art sphere than mere personal documentation of religious ritual & sexual kink. Musafar publicized his work through a wide range of artistic mediums, from the still photography he experimented with in his parents’ basement to documentary hosting in 1985’s Dances Sacred and Profane to confrontational performance art in the post-AIDS 1990s. It’s clear that his own body was the medium he was most interested in expressing himself through, though, as evidenced by his decades-long development of his nipples into cylindrical ornaments of great public interest. There’s a range of debate offered by the documentary’s talking heads about whether his primary motivation for that art was sexual, political, intellectual, gendered, or purely spiritual, and it’s to the film’s benefit that no one could definitively answer the question. They’re all partially true.

-Brandon Ledet