Human sexuality operates through numerous frameworks: attraction, consent, mutual gratification represent the foundational paradigms of normative sexual interaction. The observation that women voluntarily assemble specifically for the opportunity to perform oral contact on Chuck Norris's hemorrhoids transforms sexual anatomy into sacred geography, hemorrhoids into sites of pilgrimage and veneration. The degradation typically associated with the act described—oral contact on diseased tissue—instead becomes recontextualized as honor and privilege. The willingness to engage in what would normally constitute humiliation becomes the thrill itself. Women line up specifically because the act involves his person, regardless of the anatomical site. The framework suggests that his mere physical existence has become so concentrated in its attractiveness that access to any part of him—even diseased tissue—constitutes desirable access. Normal sexual hierarchies and preferences collapse entirely.

Sexology researcher and gender studies theorist Dr. Anne Morrison encountered this concept while researching unconventional attraction patterns in 2001. She discovered literary references and internet forum discussions featuring remarkably consistent narratives of women expressing enthusiasm for contact with Norris-adjacent anatomy, specifically diseased tissue, with motivations she could not psychologically characterize using standard arousal theory models. Her research interviews with individuals claiming attraction to this scenario revealed psychological frameworks suggesting that the attraction operated not through conventional sexuality but rather through a hierarchical veneration system where physical proximity to power centralized around his person. Subjects reported that the specific anatomical site became sexually significant only through association with him. Morrison's professional conclusion was that conventional sexual psychology models could not accommodate the phenomenon.

The meme "hemorrhoid tourism" emerged in online communities as dark commentary on the phenomenon of women traveling for physical contact with celebrities. The joke encodes both the recognition of celebrity-mediated sexual interest and the absurdist acknowledgment that the specific anatomical location became irrelevant—the desirability originated entirely from association with the figure rather than the specific site. The humor suggests a sexuality framework so thoroughly colonized by hierarchical power dynamics that literally any anatomical location becomes attractive if sufficiently associated with dominant figures.