BELONGING IN LEATHER CULTURE: THE EXCLUSION OF LEATHER DADDY SKIN CO.

RECENT DISCUSSIONS HAVE EMERGED REGARDING THE DENIAL OF A VENDOR BOOTH TO LEATHER DADDY SKIN CO., A QUEER-OWNED SKINCARE LINE THAT PRIMARILY MARKETS TO GAY MEN, AT THIS YEAR'S MID-ATLANTIC LEATHER (MAL) WEEKEND.

For some, this debate centers on ethics—determining what's right and wrong; for others, it's about economics and the idea of profiting from an established identity. But fundamentally, this issue is about one crucial question: "What does it mean to belong?"

The core issue centers on Leather Daddy Skin Co alleged violation of event policies by operating as a "booth within a booth" under a larger, more prominent vendor in previous years. By featuring their products within another vendor's space, Leather Daddy Skin Co. gained significant exposure while circumventing the vendor fees associated with having their own booth. The rationale provided by MAL organizers is that space is limited, and since Leather Daddy Skin Co. has already received considerable platforming, preference should be given to lesser-known vendors. Consequently, there is no room for Leather Daddy Skin Co. at the event this year.

It is not my place to argue the validity of MAL’s position, but the denial of Leather Daddy Skin Co. has ignited important discussions about inclusivity, representation, and the economic impact on queer businesses within the leather and kink communities. MAL Weekend, held annually in Washington, D.C., is one of the most significant gatherings for individuals interested in leather, kink, and fetish lifestyles within the LGBTQ+ spectrum. Organized by the Centaur Motorcycle Club since 1976, the event offers a variety of activities—including social events, educational workshops, and a marketplace—providing a safe and affirming environment for self-expression and community building.

Affinity spaces like MAL are crucial for marginalized communities. They serve as sanctuaries where individuals can freely express their identities without fear of judgment or discrimination. These environments foster a sense of belonging and solidarity, offering support networks and opportunities for cultural expression. For many attendees and vendors, events like MAL are not merely social occasions but essential platforms for connection, understanding, and economic sustainability.

THE EXCLUSION OF LEATHER DADDY SKIN CO.—A COMPANY SPECIALIZING IN PRODUCTS TAILORED TO LEATHER AND KINK AESTHETICS FOR LGBTQ+ INDIVIDUALS—RAISES CONCERNS ABOUT THE REPERCUSSIONS OF SUCH DECISIONS.

Excluding businesses from these spaces can have detrimental effects, both economically and socially. For the company, it means losing a critical avenue for community engagement and financial viability. For the community, it results in a diminished diversity of voices and perspectives, which can weaken the richness and inclusivity of the event.

Consider the experience of smaller queer-owned businesses that rely on events like MAL to reach their audience. Without access to these platforms, they may struggle to survive financially, limiting the variety of products and perspectives available within the community. As one vendor at a past MAL event shared with me "These gatherings are more than just sales opportunities; they're a chance to connect with people who share our passions and values."

THE OWNER OF LEATHER DADDY SKIN CO., CHRIS GARCIA, HAS BEEN VOCAL ABOUT THE BRAND'S EXCLUSION FROM THE MID-ATLANTIC LEATHER (MAL) WEEKEND, AND MANY AGREE THAT SHUTTING OUT THEIR QUEER-OWNED BUSINESS IS PROBLEMATIC.

However, some critics argue that brands like Leather Daddy Skin Co. do not belong at such events, accusing them of engaging in cultural appropriation of the leather community by creating products they feel contradict the essence of being a "leather daddy."

While I cannot speak beyond MAL's statement to Leather Daddy Skin Co. or address the financial burden of being denied a booth, as an anthropologist, I find it deeply troubling when terms like "cultural appropriation" are used so freely. To address these accusations, it's essential to define cultural appropriation and examine its applicability to the leather community. Cultural appropriation is generally understood as the adoption of elements from one culture by members of another, especially when the adopting group has historically oppressed the source culture. This often involves a power imbalance and can lead to the commodification of cultural symbols without proper understanding or respect.

Applying this concept to the leather community is complex. Leather culture emerged after World War II as a subculture within the LGBTQ+ community, particularly among gay men, serving as a means to express sexuality, rebel against mainstream norms, and foster a sense of belonging. The community developed distinct symbols and practices that set it apart. Specific gear such as leather jackets, boots, harnesses, and caps became iconic, serving not just as fashion statements but as identifiers of affiliation and solidarity within the community. Complex dress codes were often enforced at leather bars and events, signaling adherence to the subculture's norms and facilitating a sense of exclusivity and camaraderie among participants. Additionally, certain customs like avoiding deodorant or cologne were embraced to emphasize natural scents, which were considered integral to the authentic expression of masculinity and sexuality within the leather scene. This preference highlighted a rejection of mainstream grooming standards and a celebration of raw, unfiltered human presence.

WHILE LEATHER CULTURE HAS THESE DISTINCT SYMBOLS AND PRACTICES, IT IS NOT TIED TO A SPECIFIC ETHNIC OR CULTURAL HERITAGE IN THE WAY TRADITIONAL DEFINITIONS OF CULTURAL APPROPRIATION SUGGEST.

Instead, it represents a subculture that, despite its unique characteristics, exists within the broader context of the LGBTQ+ community and continues to evolve over time.

Scholars like Gayle Rubin have highlighted that early leather communities often upheld rigid ideals of masculinity and whiteness, marginalizing women, people of color, and those who did not conform to specific standards (Rubin, 1991). For instance, women and transgender individuals frequently found themselves excluded from early leather bars and events, reinforcing a narrow definition of who could participate. Anthropologist David Valentine discusses how internal hierarchies within the community often sidelined those who didn't fit the dominant image—typically white, masculine-presenting men (Valentine, 2007). This historical context suggests that accusations of appropriation against inclusive brands like Leather Daddy Skin Co. may overlook ongoing efforts to make leather culture more accessible to all members of the LGBTQ+ community. Rather than appropriating the culture, such brands contribute to its evolution by promoting inclusivity and challenging outdated norms. By offering products that cater to a broader spectrum of identities, they help democratize access to leather culture, fostering a more welcoming and diverse community.

EXCLUDING SUCH BRANDS FROM EVENTS LIKE MAL WEEKEND MAY INADVERTENTLY REINFORCE OUTDATED EXCLUSIONARY PRACTICES. IT IMPLIES THAT ONLY CERTAIN INTERPRETATIONS OF LEATHER CULTURE ARE VALID, UNDERMINING THE COMMUNITY'S EFFORTS TOWARD GREATER INCLUSIVITY.

This would have been my first year at MAL, and it still might be- but also I can’t deny what has happened with Leather Daddy Skin Co, and likely many others leaves me feeling less enthused. I have never used products from Leather Daddy Skin Co, and I do not know the owner, Chris- but I do know, that embracing a diversity of participants and businesses enriches events, providing attendees with a more representative and vibrant experience. Perhaps MAL will reverse course and give Leather Daddy Skin Co a booth- and at the same time I have to ask myself why was this even an issue other than to assert power?

Supporting inclusive brands empowers the leather community to challenge mainstream norms and stereotypes. When a diverse array of vendors is present at events like MAL, attendees can see themselves reflected in the culture, fostering a stronger sense of belonging and acceptance. This inclusivity not only benefits individuals but also strengthens the community as a whole. Affinity spaces like MAL Weekend play a pivotal role in supporting and celebrating diversity within the LGBTQ+ community. Defining and understanding the importance of these spaces highlights why exclusion can be so damaging. It not only affects those who are directly barred but also diminishes the collective richness and inclusivity that these events strive to promote. By embracing all members and allowing diverse expressions within the community, the leather and kink communities can strengthen internal bonds and propel the culture toward a more accepting and unified future.

References

Hebdige, D. (1979). Subculture: The Meaning of Style. London: Methuen.

Rubin, G. (1991). "Thinking Sex: Notes for a Radical Theory of the Politics of Sexuality." In H. Abelove, M. A. Barale, & D. M. Halperin (Eds.), The Lesbian and Gay Studies Reader (pp. 3–44). Routledge.

Valentine, D. (2007). Imagining Transgender: An Ethnography of a Category. Durham, NC: Duke University Press.