Social Scientific Analysis of Human-Animal Sexual Interactions - Revision history

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2. Theoretical Approaches to Sexual Relations between Humans and Non-humans=

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	82. Beetz A.M. Bestiality and zoophilia: A discussion of sexual contact with animals. In: Ascione F.R., editor. International Handbook of Animal abuse and Cruelty: Theory, Research, and Application. Purdue University Press; West Lafayette, IN, USA: 2010. pp. 201–220. [Google Scholar]		82. Beetz A.M. Bestiality and zoophilia: A discussion of [[Sexual Contact with Animals\|sexual contact with animals]]. In: Ascione F.R., editor. International Handbook of Animal abuse and Cruelty: Theory, Research, and Application. Purdue University Press; West Lafayette, IN, USA: 2010. pp. 201–220. [Google Scholar]


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SkunkyMidnight: Add essay template

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	=Simple Summary=		=Simple Summary=
	Sexual relations between humans and animals have been fundamentally approached as a pathology within the fields of health science and biomedical science. Such research has not taken into account the contextual and symbolic nature of so-called [[zoophilia]]. Very few studies have analysed zoophilia from the perspective of the social sciences. The taboo surrounding these practices has silenced a reality that is present in countless societies. This paper examines the different ways in which this phenomenon has been tackled in disciplines such as anthropology, sociology and [[history]], allowing us to understand the different meanings and significances of zoophilia depending on the historical and cultural context. The category of zoophilia encompasses a plural reality. Factors such as age, gender or the unequal significance of animals help us to understand a complex phenomenon, which calls into question the radical separation between humans and animals, as highlighted by more recent research within the field of anthropology.		Sexual relations between humans and animals have been fundamentally approached as a pathology within the fields of health science and biomedical science. Such research has not taken into account the contextual and symbolic nature of so-called [[zoophilia]]. Very few studies have analysed zoophilia from the perspective of the social sciences. The taboo surrounding these practices has silenced a reality that is present in countless societies. This paper examines the different ways in which this phenomenon has been tackled in disciplines such as anthropology, sociology and [[history]], allowing us to understand the different meanings and significances of zoophilia depending on the historical and cultural context. The category of zoophilia encompasses a plural reality. Factors such as age, gender or the unequal significance of animals help us to understand a complex phenomenon, which calls into question the radical separation between humans and animals, as highlighted by more recent research within the field of anthropology.
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	Sexual practices with animals have not been a key focus of attention within the social sciences in general, and anthropology in particular. Perspectives on sexuality have been profoundly influenced by biological, medical, and psychological discourses, but also by the moral prejudices and religious beliefs of the researchers themselves.		Sexual practices with animals have not been a key focus of attention within the social sciences in general, and anthropology in particular. Perspectives on sexuality have been profoundly influenced by biological, medical, and psychological discourses, but also by the moral prejudices and religious beliefs of the researchers themselves.

	Sexuality has been interpreted in terms of reproduction, without taking into account other meanings and significances [18]. If this concealment has been evident in non-human interspecies relations, the silence surrounding human involvement in such practices is hardly surprising. Human-animal sexual practices not only call into question the model of heteronormativity, but also overstep the boundary of what is considered strictly human [19]. Shedding light on these ‘sexual relations’ ‘de-sacralises’ human sexuality. It harks back to an animality denied in anthropocentric visions, which represent humans as qualitatively different from other animals. It is no coincidence that these types of practices are recognised firstly in those considered ‘less’ human. Evidence of human-animal sexual relations has been used to stake out the boundary between ‘barbarians’ and ‘civilised’ peoples. Chroniclers who recounted processes of ‘colonisation’ regularly described all the practices that legitimised domination of the animalised ‘other’, a being that must be taught, dominated, and colonised [20,21,22].		Sexuality has been interpreted in terms of reproduction, without taking into account other meanings and significances [18]. If this concealment has been evident in non-human interspecies relations, the silence surrounding human involvement in such practices is hardly surprising. Human-animal sexual practices not only call into question the model of heteronormativity, but also overstep the boundary of what is considered strictly human [19]. Shedding light on these ‘sexual relations’ ‘de-sacralises’ [[human sexuality]]. It harks back to an animality denied in anthropocentric visions, which represent humans as qualitatively different from other animals. It is no coincidence that these types of practices are recognised firstly in those considered ‘less’ human. Evidence of human-animal sexual relations has been used to stake out the boundary between ‘barbarians’ and ‘civilised’ peoples. Chroniclers who recounted processes of ‘colonisation’ regularly described all the practices that legitimised domination of the animalised ‘other’, a being that must be taught, dominated, and colonised [20,21,22].

	Although awareness of bestiality reinforced the image of the non-Western savage, from the 19th century onwards, it was also used to mark out internal ‘primitives’, members of the population who did not meet the standards of urban life: peasants. In Kinsey’s emblematic work [18] on sexuality, zoophilia in America was firmly situated in the rural world. For this author, the rural context helped to explain zoophilia, since it is an environment with strong sexual control and little access to women. At no time was it suggested that it might be a voluntary option or a preference: contact with animals was considered as a replacement of sexual relations with women [18]. This same interpretation can be found in research about bestiality in Sweden during the modern age [23,24]. As noted by Miletski [25], there is a widespread stereotype about zoophilia as the practice of poor and ignorant peasant men. However, what happens in the case of civilised urban societies?		Although awareness of bestiality reinforced the image of the non-Western savage, from the 19th century onwards, it was also used to mark out internal ‘primitives’, members of the population who did not meet the standards of urban life: peasants. In Kinsey’s emblematic work [18] on sexuality, zoophilia in America was firmly situated in the rural world. For this author, the rural context helped to explain zoophilia, since it is an environment with strong sexual control and little access to women. At no time was it suggested that it might be a voluntary option or a preference: contact with animals was considered as a replacement of sexual relations with women [18]. This same interpretation can be found in research about bestiality in Sweden during the modern age [23,24]. As noted by Miletski [25], there is a widespread stereotype about zoophilia as the practice of poor and ignorant peasant men. However, what happens in the case of civilised urban societies?
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	The evolution in the terms used to denote human-animal sexual practices shows a change in meaning that is intrinsically linked to transformations in social models of sexuality; in other words, the social systems of desire management. On the basis of these models, normality and deviance are constructed, and certain practices are rewarded or penalised, as suggested by Rubin [26], depending on their proximity or distance from the ‘ought to be’ norm of sexuality.		The evolution in the terms used to denote human-animal sexual practices shows a change in meaning that is intrinsically linked to transformations in social models of sexuality; in other words, the social systems of desire management. On the basis of these models, normality and deviance are constructed, and certain practices are rewarded or penalised, as suggested by Rubin [26], depending on their proximity or distance from the ‘ought to be’ norm of sexuality.

	If we look at the ethnographic data, we see that these practices are not confined to a specific society, but rather are spread all over the planet and can be found throughout history, from pre-historic times to the present day [27,28]. However, the reasons for rejecting sexuality with animals are not universal and have not remained constant over time.		If we look at the ethnographic data, we see that these practices are not confined to a specific [[society]], but rather are spread all over the planet and can be found throughout history, from pre-historic times to the present day [27,28]. However, the reasons for rejecting sexuality with animals are not universal and have not remained constant over time.

	In some cases, such relations have been condemned by law, and also by religion. Hence, Leviticus (20:15) states: “if a man lieth with a beast, he shall surely be put to death: and ye shall slay the beast.” [29]. In Europe, until the late 19th century, bestiality was akin to [[sodomy]]. These terms had a clear moral component and were penalised because they were considered a sin and, therefore, in that context, a crime. However, from the 19th century onwards, with the development of psychiatry, there was an important shift in the way these kinds of relations were treated. ‘Perversion’ and ‘immorality’ were transferred from the practice to the person. Behaviours were essentialised and linked to ‘sick’ bodies. As signalled by Foucault [30], throughout the 19th century, medicine offered the bourgeoisie new ways of legitimising social control over dissidents in general and over sexual dissidents in particular. This process occurred not only with regard to sexuality with animals but also in other non-reproductive sexualities (same sex relations, masturbation, fetishism.) [26,30,31].		In some cases, such relations have been condemned by law, and also by religion. Hence, Leviticus (20:15) states: “if a man lieth with a beast, he shall surely be put to death: and ye shall slay the beast.” [29]. In Europe, until the late 19th century, bestiality was akin to [[sodomy]]. These terms had a clear moral component and were penalised because they were considered a sin and, therefore, in that context, a crime. However, from the 19th century onwards, with the development of psychiatry, there was an important shift in the way these kinds of relations were treated. ‘Perversion’ and ‘immorality’ were transferred from the practice to the person. Behaviours were essentialised and linked to ‘sick’ bodies. As signalled by Foucault [30], throughout the 19th century, medicine offered the bourgeoisie new ways of legitimising social control over dissidents in general and over sexual dissidents in particular. This process occurred not only with regard to sexuality with animals but also in other non-reproductive sexualities (same sex relations, masturbation, fetishism.) [26,30,31].
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	Up to the 1960s, as shown [89] in the case of America, the consumption of zoophilic pornography and other variants was through very specialist and selective channels in individualised peep-show booths. However, within the pornographic film industry, the production of zoophilic films now occupies an important place [90]. Widespread access to the Internet has made it easier to consume increasingly repudiated practices. It has disseminated and spread more or less minority practices to the extent of generating a significant sex market that can be adapted to user profiles, practically à la carte [91]. Unsurprisingly, in this context, some countries have developed an emerging industry, which raises new research problems with regard to this part of the pornographic business, in which women take centre stage in the configuration of zoophilic products [90]. Once again, science is concerned with the risks surrounding the possible spread of such ‘perverse’ practices: new forms of objectification of women in zoophilic pornography, access among minors to such practices, and the exploitation of animals turned into mere objects.		Up to the 1960s, as shown [89] in the case of America, the consumption of zoophilic pornography and other variants was through very specialist and selective channels in individualised peep-show booths. However, within the pornographic film industry, the production of zoophilic films now occupies an important place [90]. Widespread access to the Internet has made it easier to consume increasingly repudiated practices. It has disseminated and spread more or less minority practices to the extent of generating a significant sex market that can be adapted to user profiles, practically à la carte [91]. Unsurprisingly, in this context, some countries have developed an emerging industry, which raises new research problems with regard to this part of the pornographic business, in which women take centre stage in the configuration of zoophilic products [90]. Once again, science is concerned with the risks surrounding the possible spread of such ‘perverse’ practices: new forms of objectification of women in zoophilic pornography, access among minors to such practices, and the exploitation of animals turned into mere objects.

	However, although the web is a forum for outcry, it has also become a space for confluence and the defence of this sexuality [92,93,94,95]. Individuals who practice this form of sexuality offer positive interpretations, labelling themselves zoosexuals or simply zoos, and creating a ‘‘zoo community’’ [96]. Some members of these networks are becoming aware that their sexual preferences do not constitute an anomaly, merely a different sexuality, and they argue that they are an unacknowledged sexual minority [94,95]. In this context, some researchers are beginning to talk about zoophilia as a sexual orientation [28,97,98]. For Cassidy [98], zoosexuality needs to be understood within the context of recognising new emerging sexual identities that are no longer restricted by a patriarchal system centred on reproduction.		However, although the web is a forum for outcry, it has also become a space for confluence and the defence of this sexuality [92,93,94,95]. Individuals who practice this form of sexuality offer positive interpretations, labelling themselves zoosexuals or simply zoos, and creating a ‘‘zoo community’’ [96]. Some members of these networks are becoming aware that their sexual preferences do not constitute an anomaly, merely a different sexuality, and they argue that they are an unacknowledged sexual minority [94,95]. In this context, some researchers are beginning to talk about zoophilia as a [[sexual orientation]] [28,97,98]. For Cassidy [98], zoosexuality needs to be understood within the context of recognising new emerging sexual identities that are no longer restricted by a patriarchal system centred on reproduction.

	The development of these zoo communities on the Internet has enabled researchers to access such sexual practices more easily [92,93,94,95,99,100]. If we can overcome moral barriers, we have the opportunity to make visible, analyse and understand an approach to human-animal relations that, to date, has been largely ignored. However, zoosexuality is presented as a minority reality, and as a consequence of its illegality in many countries, zoosexuals will become less and less visible. The influence of animal rights defence sectors turns [[zoophiles]] and zoosexuals into criminals.		The development of these zoo communities on the Internet has enabled researchers to access such sexual practices more easily [92,93,94,95,99,100]. If we can overcome moral barriers, we have the opportunity to make visible, analyse and understand an approach to human-animal relations that, to date, has been largely ignored. However, zoosexuality is presented as a minority reality, and as a consequence of its illegality in many countries, zoosexuals will become less and less visible. The influence of animal rights defence sectors turns [[zoophiles]] and zoosexuals into criminals.

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2021-06-14T20:18:09Z

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	Far less research has examined zoophilia from the perspective of the social sciences. One important study in terms of its repercussions was that of Midas Dekkers [27], which analyses sexual relations with animals in psychology, law, literature, art, and advertising. The frequent artistic depictions of sexual practices between humans and non-human animals at different points in history and across different cultures have sparked particular interest: one well-known example is the sculptures in the Hindu-Jain temples of Khajuraho in India (10th–11th centuries), which, together with a variety of sexual behaviours, represent copulation between people and animals [47,48]. Some historical studies have also tackled bestiality, particularly through the analysis of legal proceedings against those accused of such practices [23,24,49]. Educational historical studies have highlighted the widespread incidence of these practices in different contexts and historical periods. However, these are still largely a mere anecdotal compilation of examples, which do little to further our understanding of their social significance and meaning [50].		Far less research has examined zoophilia from the perspective of the social sciences. One important study in terms of its repercussions was that of Midas Dekkers [27], which analyses sexual relations with animals in psychology, law, literature, art, and advertising. The frequent artistic depictions of sexual practices between humans and non-human animals at different points in history and across different cultures have sparked particular interest: one well-known example is the sculptures in the Hindu-Jain temples of Khajuraho in India (10th–11th centuries), which, together with a variety of sexual behaviours, represent copulation between people and animals [47,48]. Some historical studies have also tackled bestiality, particularly through the analysis of legal proceedings against those accused of such practices [23,24,49]. Educational historical studies have highlighted the widespread incidence of these practices in different contexts and historical periods. However, these are still largely a mere anecdotal compilation of examples, which do little to further our understanding of their social significance and meaning [50].

	Fragmented and decontextualised data, methodological difficulties in accessing informants that are not marked by exclusion (as is the case in criminological studies), together with the moral prejudices of the researchers themselves, and the prevalence of the medicalised vision are the main reasons behind the lack of interest shown by sociology and anthropology in this issue. However, this has begun to change in recent years on account of the increasing visibility of these sexual practices on the Internet.		Fragmented and decontextualised data, methodological difficulties in accessing informants that are not marked by exclusion (as is the case in criminological studies), together with the moral prejudices of the researchers themselves, and the prevalence of the medicalised vision are the [[Portal:Main\|main]] reasons behind the lack of interest shown by sociology and anthropology in this issue. However, this has begun to change in recent years on account of the increasing visibility of these sexual practices on the Internet.

ZooWiki: The LinkTitles extension automatically added links to existing pages (https://github.com/bovender/LinkTitles).

2021-06-07T16:34:01Z

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