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Zoophilia from the Greek Ζωο (zôon, "animal") and φιλία (philia, "friendship" or "love"), also known as zoosexuality, is a paraphilia, defined as an affinity or sexual attraction by a human to a (non-human) animal. Such individuals are called zoophiles. A separate term, bestiality, which is more common in mainstream usage and frequently but incorrectly so seen as a synonym, refers to human/animal sexual activity. To avoid confusion about the meaning of zoophilia — which may refer to the affinity/attraction, paraphilia, or sexual activity — this article uses zoophilia for the former, and bestiality or zoosexual activity for the sexual act. The two terms are independent: not all sexual acts with animals are performed by zoophiles; and not all zoophiles perform sexual acts with animals.

There is presently considerable debate in psychology over whether certain aspects of zoophilia are better understood as an aberration or as an orientation. The activity or desire itself is no longer classified as a pathology under DSM-IV (TR) (the Diagnostic and Statistical Manual of the American Psychiatric Association) unless accompanied by distress or interference with normal functioning on the part of the person, and research has broadly been supportive of at least some of zoophiles' central claims. Critics point out that that DSM-IV says nothing about acceptability or the well-being of the animal, and many critics outside the field express views that sexual acts with animals are always either abusive or unethical. Defenders of zoosexuality argue that a human/animal relationship can go far beyond sexuality, and that animals are capable of forming a genuinely loving relationship that can last for years and which is not functionally different from any other love/sex relationship.

Terminology

The general term zoophilia was first introduced into the field of research on sexuality by Krafft-Ebing in his book Psychopathia Sexualis (1886). In sexology, psychology and popular use, it has a variety of meanings, revolving around affinity, affection, or erotic attraction between a human being, and a (non-human) animal. Notably, it can refer to either the general emotional-erotic attraction to animals, or (less commonly) to the specific psychological paraphilia of the same name.Beetz (2002) section 5.2.7: "It has to be noted here, that not only in older literature, but also in new books and articles the information on zoophilia/bestiality that is available today is often neglected. Authors write about zoophilia, and though they do not explicitly define it, it must be assumed that they at least do not include all persons who have sex with animals, but rather restrict their comments to a real, permanent, exclusive, fixated zoophilia as defined in the DSM-IV."

The terms zoosexuality and zoosexual (as in, "a zoosexual *" or "a zoosexual act"), have been used since the 1980s (cited by Miletski, 1999).

Individuals with a strong affinity for animals but without a sexual interest can be described as "non-sexual" (or "emotional") zoophiles, but may object to the zoophile label. They are commonly called animal lovers instead.

The ambiguous term sodomy, usually referring to non-procreative sex,Lawrence v. Texas ruling - "Early American sodomy laws were not directed at homosexuals as such, but instead sought to prohibit nonprocreative sexual activity more generally" is sometimes used in legal contexts to include zoosexual as well as homosexual acts. Zooerasty is an older term, not in common use, for objectified sex with animals in a masturbatory manner. In pornography, human–animal sex is occasionally described as farmsex, dogsex, or animal sex; these terms are often used regardless of the context or species involved.

Bestiality does not by itself imply any given motive or attitude, it signifies just a sexual act. In a non-zoophilic context, words like bestial or bestiality are also used to signify acting or behaving savagely, animal-like, extremely viciously, or lacking in human values.

Amongst zoophiles and some researchers,Masters (1962) uses the term "Bestialist" specifically in his discussion of Zoosadism, in the section "related perversions". Elsewhere he tends to use other terms. Likewise Dr. LaFarge, an assistant professor of Psychiatry at the New Jersey Medical School, who is the Director of Counseling at the American Society for the Prevention of Cruelty to Animals and works with the New York correctional system, is quoted as commenting that: "it's important to make the distinction between bestialists and zoophiles, because zoophiles try not to hurt their animals, whereas bestialists do" * the term bestialist has acquired a negative connotation implying a lower concern for animal welfare. This usage originated with the desire by some zoophiles to have a way to distinguish zoophilia as a fully relational outlook (sexual or otherwise), from simple "ownership with sex." Others describe themselves as zoophiles and bestialists in accordance with the dictionary definitions of the words.

Finally, zoosadism refers to the torture or pain of animals for sexual pleasure, and also includes willfully abusive zoosexual activity.

Extent of occurrence

The extent to which zoophilia occurs is not known with any certainty, largely because feelings which may not have been acted upon can be difficult to quantify, lack of clear divide between non-sexual zoophilia and everyday pet care, and reluctance by most zoophiles to disclose their feelings. Instead most research into zoophilia has focused on its characteristics, rather than quantifying it. Martin Duberman, reviewing the Kinsey Reports stated that: ... as for the call for a "random sample," a team of independent statisticians studying Kinsey's procedures had concluded as far back as 1953 that the unique problems inherent in sex research precluded the possibility of obtaining a true random sample, and that Kinsey's interviewing technique had been "extraordinarily skillful." They characterized Kinsey's work overall as "a monumental endeavor." * The controversial results were hotly debated, especially by some who felt that inclusion of prison results had allowed sampling bias to distort the conclusions. Gebhard, who investigated these claims and later "cleaned up" Kinsey's large quantities of data in response to these issues, stated that to his surprise, the 1960's "cleaning" of Kinsey's data had not in fact changed any of kinsey's findings significantly.

Scientific surveys estimating the frequency of zoosexual activity, as well as anecdotal evidence and informal surveys, suggest that more than 1-2% -- and perhaps as many as 8-10% -- of sexually active adults have had significant sexual experience with an animal at some point in their lives. Studies suggest that a larger number (perhaps 10-30% depending on area) have fantasized or had some form of brief encounter. Larger figures such as 40-60% for rural teenagers (living on or near livestock farms) have been cited from some earlier surveys such as the Kinsey reports, but some later writers consider these uncertain. Anecdotally, Nancy Friday's 1973 book on female sexuality My Secret Garden comprised around 190 women's contributions; of these, some 8% volunteered a serious interest or active participation in zoosexual activity.Nancy Friday: - My Secret Garden contains around 190 fantasies:

  • 15 represented zoosexual activity as an actual interest or major fantasy, either past or present:
Jeanne (p.85), Lisa (p.87), Kate (p.89 **), Jo (p.161), Rosie ( p.163), Dawn (p.163), Wanda (p.163), Raquel (p.168), Felicia (p.195 **), Sonia (p.196), Trudy (p.198:**), Nina (p.202 **: youthful experimentation), Jocelyn (p.279 **), Esther (p.288 **), Anon (p.300).
(** - actual activity or strong stated interest in actual activity)
  • For a further 8 (23 total = 12%) it was represented as one of multiple fantasies:
Madge (p.18: humiliation), Hilda (p.48: size), Esther (p.69: fantasy), Alexandra (p.218: fantasy/domination), Gelda (p.230: fantasy), Tina's husband (p.244: both interested in animal mating), Bobbie (p.256: fantasy/horses), Paula (p.259: sex on horseback)
  • It should be noted these figures are for sexually interested aspects only. Non-sexual zoophilia is excluded from the above book.
  • Various sources comparing genders in zoophilia, express an expectation that the rate for zoosexual activity in men would be expected to be higher than the rate in women.

    • Sexual fantasies about zoosexual acts can occur in people who do not wish to experience them in real life, and may simply reflect normal imagination and curiosity. Latent zoophile tendencies may be common; the frequency of interest and sexual excitement in watching animals mate is cited as an indicator by Massen (1994) and commented on by Masters (1962).From Masters (1962) section 'Psychical bestiality' -- "Sexual arousal at the sight of animals copulating has been reported by a great many persons, both famous and obscure, who have added that such arousal leads sometimes to acts of bestiality, sometimes to masturbation, and occasionally to heterosexual coitus with anyone available. (That the latter result may be forthcoming has always been well known to operators of houses of prostitution, who have staged exhibitions of animal coitus and of bestiality for the express purpose of stimulating the carnal appetites of their patrons...)"

    Zoophiles

    Zoophilia as a lifestyle

    Separate from those whose interest is curiosity, pornography, or sexual novelty, are those for whom zoophilia might be called a lifestyle or orientation. A commonly reported starting age is at or before puberty, around 9 - 11, and this seems consistent for both males and females. Kinsey found that the most frequent incidence of human/animal intercourse was more than eight times a week, for the under-15 years age group. Those who discover an interest at an older age often trace it back to nascent form during this period or earlier. As with human attraction, zoophiles may be attracted only to particular species, appearances, personalities or individuals, and both these and other aspects of their feelings vary over time.

    Zoophiles tend to perceive differences between animals and human beings as less significant than others do. They often view animals as having positive traits (e.g. honesty) that humans often lack, and to feel that society's understanding of non-human sexuality is misinformed."Masters (1966) also remarked, that most zoophiles do not feel guilty about their sexual practices and do not think, that what they do is immoral or wrong, but mainly fear the legal and social consequences." (cited by Beetz 2002, section 5.2.13) Although some feel guilty about their feelings and view them as a problem, others do not feel a need to be constrained by traditional standards in their private relationships.

    The biggest difficulties many zoophiles report are the inability to be accepted or open about their animal relationships and feelings with friends and family, and the fear of harm, rejection or loss of companions if it became known Beetz (2002) section 5.2.13 comments on the findings of Ullerstam (1966, p.119) in Sweden, where zoophilia has been legal since 1944: "It has to be noted in this context, that not having laws against a behavior and acceptance of it by society are two completely different matters... no acceptance of the persons engaging in this kind of sexual activity was adopted by the population. Furthermore, Ullerstam referred to alleged evidence that showed, that many remarkable men had sexual experiences with animals and had to live a life in constant fear because of that. Those man had been widely respected, but would have lost everything if their activities would have become known; all their great contributions would have been forgotten due to a 'primitive moral reaction'." This situation is comparable to "outing" and "the closet" of homosexuality, with coming out of the closet sometimes referred to as "coming out of the stable". Other major issues are hidden loneliness and isolation (due to lack of contact with others who share this attraction or a belief they are alone), and the impact of repeated deaths of animals they consider lifelong soulmates (most species have far shorter lifespans than humans and zoophiles cannot openly grieve or talk about feelings of loss).For example this description of the loss of a dog to congenital kidney disease despite being able to confide in his wife: "I thought I was O.K., and then I burst into tears in the kitchen and couldn't stop crying. I didn't have any idea how much I loved dog. I have to confess that I was expecting him to denounce me and wheel out a straight-jacket. But he surprised me by declaring happily that THAT was the reason I was so feeling so damned rotten. I hadn't lost a dog, I had lost a lover! And I couldn't express that pain to my friends because of the social taboo. Even my wife couldn't fully comprehend the extent of the loss I had suffered. So I was being forced to carry the pain of my loss all alone. That man saved my sanity, and possibly my life." *" target="_blank" >One zoophile support group was the 1990's newsgroup soc.support.zoophilia: "The purpose... is to provide to the zoophile community a place to exchange information, emotional support, and advice of legal or psychological natures. The newsgroup will be moderated to avoid the unwelcome presence of [pornographic files... will not be used for fictional erotica, binaries, or personal advertisements. Relevant discussions on this newsgroup include: the social and emotional difficulties that zoophiliacs have in today's world; legal issues affecting zoophiles; emotional support for zoophiles who are confused or depressed about their love for animals; and discussion of zoophilia as a social and psychological phenomenon..." Some of these concerns may be qualitatively similar to historical perceptions in other sexual groups that have been legal or illegal at different times in history. Zoophiles do not usually cite internal conflicts over religion as their major issue, perhaps because zoosexual activity, although seemingly condemned by some religions, is not a major focus of their teachings.

    Zoophilic sexual relationships vary, and may be based upon variations of human-style relationships (eg Monogamy), animal-style relationships (each make own sexual choices), physical intimacy (non-sexual touch, mutual social grooming, closeness), or other combinations.

    Zoophiles may or may not have human partners and families. Some zoophiles have an affinity or attraction to animals which is secondary to human attraction; for others the bond with animals is primary. Miletski argues that a scale similar to Kinsey's could be applied for this.Miletski, Hani: "The findings of this question... clearly indicate that different people have different levels of sexual inclination toward animals. "Is there a sexual orientation toward nonhuman animals?" — yes, so it appears...it very clearly shows that some people...have feelings of love and affection for their animals, have sexual fantasies about them, and admit they are sexually attracted to them. Sexual orientation, as we know it, can be fluid and changing with time and circumstances...We can place people on all levels of the Kinsey scale, even when we apply this scale to sexual orientation toward animals. It is logical to assume that the majority of the human race will be placed around the zero point of this Kinsey-like scale...but the current study shows that there are some humans whose place on this Kinsey-like scale is definitely not zero. In fact, there are some...individuals whose place on this scale would be the other extreme (6=sexual inclination exclusively with animals)." (Miletski ch.13 pp.171-172) In some cases human family or friends are aware of the relationship with the animal and its nature, in others it is hidden. This can sometimes give rise to issues of guilt (as a result of divided loyalties and concealment) or jealousy within human relationships *. In addition, zoophiles sometimes enter human relationships due to growing up within traditional expectations, or to deflect suspicions of zoophilia, and yet others may choose looser forms of human relationship as companions or housemates, live alone, or choose other zoophiles to live with.

    Not all zoophiles are able to keep animals, or at least not those animals that they feel attracted to, and because of this some resort to trespassing on property to have sexual contact with animals. This practice, known as fence hopping, is often condemned by other zoophiles.

    Non-sexual zoophilia

    Although the term is often used to refer to sexual interest in animals, zoophilia is not necessarily sexual in nature. In psychology and sociology it is sometimes used without regard to sexual implications. Defintions of zoophilia include "Affection or affinity for animals", "Erotic attraction to or sexual contact with animals", "Attraction to or affinity for animals", or "An erotic fixation on animals that may result in sexual excitement through real or fancied contact" dictionary.com

    The common feature of "zoophilia" is some form of affective bond to animals beyond the usual, whether emotional or sexual in nature. Non-sexual zoophilia, as with animal love generally, is generally accepted in society, and although sometimes ridiculed, it is usually respected or tolerated. Examples of non-sexual zoophilia can be found on animal memorial pages such as petloss.com, in-memory-of-pets.com (memorial, tribute and support sites), by googling "pet memorials", or on sites such as MarryYourPet.com and other pet marriage sites.

    Zoophiles and other groups

    Zoophiles are often confused with furries or therians (or "weres"), that is, people with an interest in anthropomorphism, or people who believe they share some kind of inner connection with animals (spiritual, emotional or otherwise). While the membership of all three groups probably overlap in part, it is untrue to say that all furs or therians have a sexual interest in animals (subconscious or otherwise). Many furs find anthropomorphic adult art erotic and enjoy the companionship of animals, but have no wish to extend their interest beyond an affinity or emotional bond to sexual activity. Those who consider themselves both zoophiles and furries, often call themselves zoo-furs or fuzzies. The size of this group is not known, although an oft-cited figure is 5% of furries, which is not dissimilar to typical estimates of the percentage within the population generally. Expressions of fur fetishism such as fursuiting, are usually considered a form of costuming, rather than an expression of zoosexual interest and are usually legal.

    Finally, zoophilia is not related to sexual puppy or pony play (also known as "Petplay") or animal transformation fantasies and roleplays, where one person may act like a dog, pony, horse, or other animal, while a sexual partner acts as a rider, trainer, caretaker, or breeding partner. These activities are sexual roleplays whose principal theme is the voluntary or involuntary reduction or transformation of a human being to animal status, and focus on the altered mind-space created. They have no implicit connection to, nor motive in common with, zoophilia. They are instead more usually associated with BDSM. Zoosexual activity is not part of BDSM for most people, and would usually be considered extreme, or edgeplay.

    Sciences studying zoophilia

    Zoophilia is in the main covered by four sciences: Psychology (the study of the human mind), sexology (the study of human sexuality), ethology (the study of animal behavior), and anthrozoology (the study of human-animal relationships)

    The nature of animal minds, animal mental processes and structures, and animal self-awareness, perception, emotion in animals, and "map of the world", are studied within animal cognition and also explored within various specialized branches of neuroscience such as neuroethology.

    Zoophilia may also be covered to some degree by other (non-science) fields such as ethics, philosophy, law, animal rights and animal welfare. It may also be touched upon by sociology which looks both at zoosadism in examining patterns and issues related to abuse and at non-sexual zoophilia in examining the role of animals as emotional support and companionship in human lives, and may fall within the scope of psychiatry if it becomes necessary to consider its significance in a clinical context.

    Perspectives on zoophilia

    Psychological and research perspectives

    DSM-III-R (APA, 1987) stated that sexual contact with animals is almost never a clinically significant problem by itself (Cerrone, 1991), and therefore both this and the later DSM-IV (APA, 1994) subsumed it under the residual classification "paraphilias not otherwise specified".

    The first detailed studies of zoophilia date from prior to 1910. Peer reviewed research into zoophilia in its own right has happened since around 1960. There have been several significant modern studies, from Masters (1962) to Beetz (2002), but each of them has drawn and agreed on several broad conclusions:

    1. The critical aspect to study was emotion, relationship, and motive, it is important not to just assess or judge the sexual act alone in isolation, or as "an act", without looking deeper. (Masters, Miletski, Beetz)
    2. Zoophiles' emotions and care to animals can be real, relational, authentic and (within animals' abilities) reciprocal, and not just a substitute or means of expression. (Masters, Miletski, Weinberg, Beetz)Beetz 2002, section 5.2.4, comments on Massen's views on zoosexuality stating: "Not clearly named in this list is the form of zoophilia, that is characterized by an emotional as well as a sexual attraction respectively love to an animal, which is called zoosexuality by other authors (Donofrio, 1996; Miletski, 1999). Such an attraction is experienced and not deliberately chosen, and the animal does not serve as a surrogate in such a relation"
    3. Most zoophiles have (or have also had) long term human relationships as well or at the same time as zoosexual ones. (Masters, Beetz)Beetz 2002 section 5.2.4: "Studies (Donofrio, 1996; Miletski, 1999) showed, that in the majority of zoophile cases besides the zoosexual activities also sex with human partners takes place... Even if there is an – often very intense – emotional involvement with the animal, sometimes sexual or nonsexual human partners can be found among zoophile persons (Miletski, 1999; Money, 1986).";
    4. Society in general at present is considerably misinformed about zoophilia, its stereotypes, and its meaning. (Masters, Miletski, Weinberg, Beetz)As described by Beetz (2002) section 5.2.7, after a discussion of common perceptions:
    "Peven claimed that zoophiles/bestialists derive pleasure from the defenselessness of the animal or victim, like necrophiles or pedophiles. They '...have failed completely at the challenge of relationships, have given up all hope of equality, and have rejected society and the social field entirely. They apparently have lost all hope of mutually satisfying cooperative sexual pleasure.' "
    Beetz comments on this that: "Peven drew a very dark picture about zoophile persons. It has to be noted here, that not only in older literature, but also in new books and articles the information on zoophilia/bestiality that is available today is often neglected. Authors write about zoophilia, and though they do not explicitly define it, it must be assumed that they at least do not include all persons who have sex with animals, but rather restrict their comments to a real, permanent, exclusive, fixated zoophilia as defined in the DSM-IV (Kockott et al. 1997; Peven, 1996 p.403)."
    1. Contrary to popular belief, there is in fact significant popular or "latent" interest in zoophilia, either in fantasy, animal mating, or reality. (Nancy Friday, Massen, Masters)
    2. The distinction between zoophilia and zoosadism is a critical one, and highlighted by each of these studies.
    3. Masters (1962), Miletski (1999) and Weinberg (2003) each comment significantly on the social harm caused by these, and other common misunderstandings: "This destroy* the lives of many citizens".

    More recently, research has engaged three further directions - the findings that at least some animals appear to thrive in a zoosexual relationship,Masters, in 1962, wrote:

    "Where sadism is not present, there is considerable room for doubt as to whether there is any cruelty. It has always been noted in fact, by ancient historians and up through Kinsey in our own time, that animals tend to become affectionately attached (not only physically) to humans who have sex relations with them, and sometimes have even been known to forsake intercourse with their own kind in testimony to their preference for relations with humans. Whatever one may think of bestiality, this does not sound as if it were an act of cruelty so far as the animal is concerned."
    And ultimately speculated that:
    "One seems forced to conclude, the animal derives a considerable psychical and/or emotional pleasure from sexual contact with a being of a higher nervous, emotional, and intellectual organization, who is somehow able to provide the animal with non-material rewards which another animal is not able to offer."
    Similar findings are also reported by Kinsey (cited by Masters 1962), and others earlier in history. Likewise Miletski (1999) notes that information on sex with animals on the internet is often very emphatic as to how to give pleasure and identify consent beforehand, to the point that "one can find instructions on how to tell if the animal is in the mood for sex." the weight of psychological research that zoosexuality is closer to a sexual orientation than a sexual fetish, and the finding that science apparently is closing in on confirming the capacity for authentic emotion in animals, and their enjoyment and choice of actions (including sex) driven by an internal feeling that certain things are pleasurable.Jonathan Balcombe "Pleasurable Kingdom" (2006) discusses the "possibility of positive feelings in creatures," including "play, sex, touch, food, anticipation, comfort, aesthetics, and more." In response the President and CEO of the Humane Society of the United States (HSUS) comments about recognition of animal emotion: "Dr. Balcombe convincingly argues that animals are individual beings with a wide range of emotions and feeling. If he is correct — and I believe he is — it follows that we must grapple with the ethical consequences of his important insights."

    Mis-citation of research
    At times, research has been cited based upon the degree of zoosexual or zoosadistic related history within populations of juvenile and other persistent offenders, prison populations with records of violence, and people with prior psychological issues. Such studies are not viewed professionally as valid means to research or profile zoophilia, as the results would be based upon populations pre-selected as knowingly having high proportions of criminal records, abusive tendencies and/or psychological issues. This approach (used in some older research and quoted to demonstrate pathology) is considered discredited and unrepresentative by researchers.

    An example of such a statistic is a dubious"Dubious" because, in fact, its findings have not been replicated by other large-scale studies even amongst offender populations, it did not explore zoosexuals in general but only those who had committed sufficient abuse and other offences to obtain a serious sentence including youth detention, it failed to take into account prior knowledge in zoosexuality research but instead (and incorrectly according to then-current knowledge) asserted as given facts the authors' assumptions on what might or might not be possible, it failed to distinguish zoophilic activity (animal as friend or companion) from zoosadistic activity (animal as surrogate victim), it ignored well-known research confounds in the field as at 2002, and it categorized every activity with an animal, from kissing onward, as equivalent to the rape of an animal, without distinction as to motive or nature of relationship. Thus for example, in this study, no distinction or allowance was made between a young troubled person's only friend with a kissing relationship and a zoosadist's traumatized victim, and no enquiry was made as to the nature of conduct and attitudes towards the animal(s). Beetz cautions in her study of sex and violence towards animals: "This emotional relation or at least the respect they show towards the will of the involved animal should be more closely investigated, when conducting research that includes bestiality. Because is this, the quality of the interaction and the relationship – that may be loving, neutral, or violent – and not the fact of a sexual interaction is important." statement cited frequentlyExamples of PETA citation: [http://www.wisinfo.com/newsherald/mnhlocal/288642883560537.shtml, by PETA that "96% of people who commit bestiality will go on to commit crimes against people", which is sourced from a study of such a population.

    When read in full however, the study also includes the following caution regarding interpretation of their results: "It is difficult to assess 'normality' in a study where all 381 participants were adjudicated juvenile offenders living in state facilities ... It is possible that among other populations ... sex acts with animals might be performed out of love, the need for consolation, or other motivations. In these and other populations, there might not be any link whatsoever to offenses against humans." This qualification by the authors regarding misinterpretation of their paper is not mentioned by PETA.

    A further source of misinterpretation is that the 96% statistic is a highly controversial figure even amongst offender populations. The choice of survey quoted ignores contradictory evidence and clarifications from other studies. It is based upon a total of 24 individuals who admitted to serious sexual assault on humans, and the headline finding has not been replicated in any other large scale study of either offending or non-offending populations.

    Religious perspectives

    Several organized religions take a critical or sometimes condemnatory view of zoophilia or zoosexual activity, with some variation and exceptions.

    Passages in Leviticus 18 (Lev 18:23: "And you shall not lie with any beast and defile yourself with it, neither shall any woman give herself to a beast to lie with it: it is a perversion." RSV) and 20:15-16 ("If a man lies with a beast, he shall be put to death; and you shall kill the beast. If a woman approaches any beast and lies with it, you shall kill the woman and the beast; they shall be put to death, their blood is upon them." RSV) are cited by Jewish, Christian, and Muslim theologians as categorical denunciation of bestiality. Some theologians (especially ChristianIn Judaism and Islam, having desirous sexual thoughts is not considered, theologically, a major sin. In Judaism it is subsumed within the category of Avon, as a failing of emotional control (Judaism focuses more on wrongful acts than wrongful thoughts in its theology). Christianity often takes a notably more rigid line in this area; compare Matthew 5:28-29 "But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to sin, tear it out and throw it away.") extend this, to consider lustful thoughts for an animal as a sin, and the Christian theologian Thomas Aquinas described it along with homosexuality as the worst sexual sins "because use of the right sex is not observed." Alternatively, many Christians and some non-Orthodox Jews do not regard the full Levitical laws as binding upon them, and may consider them irrelevant. Some zoophiles take this injunction to indicate that sex with animals in the missionary position is forbidden, but that other positions are not specifically mentioned nor apparently against the divine will.

    Views of zoophilia's seriousness in Islam seem to cover a wide spectrum. This may be because it is not explicitly mentioned or prohibited in the Qur'an, or because sex and sexuality were not treated as taboo in Muslim society to the same degree as in Christianity. Some sources claim that sex with animals is abhorrent, others state that while condemned, it is treated with "relative indulgence" and in a similar category to masturbation and lesbianism (Bouhdiba: Sexuality in Islam, Ch.4 link). A book "Tahrirolvasyleh", cited on the Internet, which quotes the Ayatollah Khomeini approving of sex with animals under certain conditions, is unconfirmed and possibly a forgery.

    There are a few unsubstantiated references in Hindu scriptures to religious figures engaging in sexual activity with animals (e.g. the god Brahma lusting after and having sex with a bear, a human-like sage being born to a deer mother), as well as explicit depictions of people having sex with animals included amongst the thousands of sculptures of "Life events" on the exterior of the temple complex at Khajuraho. Some Vedic rituals actually involve zoosexual activity, such as the Ashvamedha. Orthodox Hindu doctrine holds that sex should be restricted to married couples, thereby forbidding zoosexual acts. A greater punishment is attached to sexual relations with a sacred cow than with other animals.

    Buddhism addresses sexual conduct primarily in terms of what brings harm to oneself or to others, and the admonition against sexual misconduct is generally interpreted in modern times to prohibit zoosexual acts, as well as pederasty, adultery, rape, or prostitution. Various sexual activities, including those with animals, are expressly forbidden for Buddhist monks and nuns.

    In the Church of Satan, sexual acts involving children and/or animals are universally condemned, as are those in which a human who is too naive to understand is involved. The Satanic Bible states (p.66) that animals and children are treated as sacred as they are regarded as the most natural expression of life.

    Animal studies perspectives

    The common concept of animals as heterosexual and only interested in their own species, is seen as scientifically inaccurate by researchers into animal behavior. Animals are, in the main, considered as sexual opportunists by science, rather than sexually naive. Ethologists such as Desmond Morris who study animal behavior, as well as formal studies, have consistently documented significant masturbation and homosexuality in a wide range of animals, apparently freely chosen or in the presence of the opposite gender, as well as homosexual animal couples, homosexual raising of young, and cross-species sexual advances. Haeberle (1978) states that sexual intercourse is "not so very unusual" between animals of different species as it is between humans and animals, a view with which Kinsey (1948, 1953) concurs.Kinsey et al. (1948, p. 668) states "When one examines the observed cases of such crosses... one begins to suspect that the rules about intraspecific mating are not so universal as tradition would have it". Kinsey et al. (1953) further point out that genetic studies have shown the existence of a "large number" of inter-specific hybrids, that have occurred in the wild. (Cited: Miletski, 1999, p.51) Peter Singer reports of one such incident witnessed by Biruté Galdikas (a notable ethologist considered by many the world's foremost authority on primates):

    "While walking through the camp with Galdikas, my informant was suddenly seized by a large male orangutan, his intentions made obvious by his erect penis. Fighting off so powerful an animal was not an option, but Galdikas called to her companion not to be concerned, because the orangutan would not harm her, and adding, as further reassurance, that "they have a very small penis." As it happened, the orangutan lost interest before penetration took place, but the aspect of the story that struck me most forcefully was that in the eyes of someone who has lived much of her life with orangutans, to be seen by one of them as an object of sexual interest is not a cause for shock or horror. The potential violence of the orangutan's come-on may have been disturbing, but the fact that it was an orangutan making the advances was not." *

    Animal rights, welfare and abuse concerns

    One of the primary critiques of zoophilia is the argument that zoosexual activity is harmful to animals. Some state this categorically; that any sexual activity is necessarily abuse. Critics also point to examples in which animals were clearly abused, having been tied up, assaulted, or injured. Defenders of zoophilia argue that animal abuse is neither typical of nor commonplace within zoophilia, and that just as sexual activity with humans can be both abusive and not, so can sexual activity with animals.

    The Humane Society of the United States states categorically its belief that: "Not all cases of animal sexual abuse will involve physical injury to the animal, but all sexual molestation of an animal by a human is abuse."

    Andrea M. Beetz, PhD. in her book "Love, Violence, and Sexuality in Relationships between Humans and Animals" (2002) reports: "In most * references to bestiality, violence towards the animal is automatically implied. That sexual approaches to animals may not need force or violence but rather, sensitivity, or knowledge of animal behavior, is rarely taken into consideration."

    In comment on Peter Singer's article "Heavy Petting", which controversially argued that zoosexual activity need not be abusive and if so relationships could form which were mutually enjoyed, Ingrid Newkirk, then president of the American animal rights group PETA, added this endorsement: "If a girl gets sexual pleasure from riding a horse, does the horse suffer? If not, who cares? If you French kiss your dog and he or she thinks it's great, is it wrong? We believe all exploitation and abuse is wrong. If it isn't exploitation and abuse, * it may not be wrong."

    (A few years later, Newkirk wrote to the editor of the Canada Free Press in response to a column by Alexander Rubin, making clear that she was strongly opposed to any exploitation, and all sexual activity, with animals. This was necessary since some had sought to interpret her former statement as condoning zoosexual activity. Accordingly, the response was a clarification of her position regarding zoosexual acts, rather than a different response per se to Singer's actual philosophical point, namely "if it isn't exploitation and abuse is there any moral basis for objecting?")

    Dr. LaFarge, an assistant professor of Clinical Psychiatry at the New Jersey Medical School, who is the Director of Counseling at the American Society for the Prevention of Cruelty to Animals and works with the New York correctional system, is quoted in a media article (1999) as reporting that:

    "it's important to make the distinction bestiality per se, and zoophilia because zoophiles try not to hurt their animals..."
    "There is no evidence yet that zoophilia leads to sexual deviation, but that's not to say that's not the case. We do make the link between other forms of physical violence against animals as being a predicator of physical violence against women and children. I would go on to say that someone who is sexually violent with an animal ... is a predator and might very well do that toward people." *

    Ernest Bornemann (1990, cited by Rosenbauer 1997) coined the separate term "zoosadism" for those who derive pleasure from inflicting pain on an animal, sometimes with a sexual component. Some extreme examples of zoosadism include necrozoophilia, the sexual enjoyment of killing animals (similar to "lust murder" in humans), sexual penetration of fowl such as hens (fatal in itself) and strangling at orgasm, mutilation, sexual assault with objects (including screwdrivers and knives), interspecies rape, and sexual assault on immature animals such as puppies. Some horse-ripping incidents have a sexual connotation (Schedel-Stupperich, 2001). The link between sadistic sexual acts with animals and sadistic practices with humans or lust murders has been heavily researched. Some murderers tortured animals in their childhood and also sexual relations with animals occurred. Ressler et al. (1986) found that 8 of their sample of 36 sexual murderers showed an interest in zoosexual acts. (Main article: Zoosadism)

    Sexology information sites (if sufficiently detailed) are usually careful to distinguish zoosadism from zoophilia: Humboldt Berlin University Sexology Dept (list of paraphilias) sex-lexis.com and sexualcounselling.com.

    Historical and cultural perspectives

    Caveat - It is important to be aware that some of the descriptions in antiquity, may have been written from a political agenda, that is, with the intent of portraying a given target group intentionally negatively. Reader judgement is necessary.

    Prior to and outside the influence of the major Abrahamic religions (Judaism, Christianity, Islam), sex with animals was sometimes forbidden, and sometimes accepted.

    Prehistoric man probably was not bound by any self-image in regard to sexuality, and "was likely to have made many such attempts." In recorded history, "Bestiality... existed as a rather widespread practice in all the nations of antiquity of which we have adequate records. Where it is not specifically mentioned, it may be legitimately inferred on the basis of the over-all evidence."Masters, "Prehistory of bestiality", part of his 1962 paper, 1966 edition It was often incorporated into religious ritual.

    Some cultures, principally in the Far East and North America, were more open about sexuality than the West, whilst in others (for example herding and nomadic cultures in parts of Africa and the Middle East) it was considered a normal phase that most youths went through but adults usually outgrew. Several cultures built temples (Khajuraho, India) or other structures (Sagaholm, barrow, Sweden) with zoosexual carvings on the exterior.

    In the West, the most explicit records of sex involving humans and animals activity are associated with reports of the murderous sadism, torture and rape of the Roman games and circus, in which some authors estimate that several hundreds of thousands died.Masters (1962) reports: "Beasts were specially trained to copulate with women: if the girls or women were unwilling then the animal would attempt rape. A surprising range of creatures was used for such purposes - bulls, giraffes, leopards, cheetahs, wild boar, zebras, stallions, jackasses, huge dogs, apes, etc. The beasts were taught how to copulate with a human being male or female either via the vagina or via the anus." Representations of scenes from the sexual lives of the gods, such as Pasiphaë and the Bull, were highly popular, often causing extreme suffering, injury or death. On occasion, the more ferocious beasts were permitted to kill and (if desired) devour their victims afterwards. R.E.L. Masters, "The Prostitutes In Society" Being sentenced to forcible sex by dogs and horses as a method of torturous punishment or execution also occurred in the Far East.

    In the Church-oriented culture of the Middle Ages, zoosexual activity was met with execution, typically burning, and death to the animals involved either the same way or by hanging, as "both a violation of Biblical edicts and a degradation of man".Masters (1962): "Theologians, bowing to Biblical prohibitions and basing their judgements on the conception of man as a spiritual being and of the animal as a merely carnal one, have regarded the same phenomenon as both a violation of Biblical edicts and a degradation of man, with the result that the act of bestiality has been castigated and anathematized *"

    In the 18th Century, the Age of Enlightenment took much that had been under the field of religion, and brought it under the field of science. As with homosexuality a variety of mixed views resultedViews in this period were typically that it was a very rare medical illness, sexual pathology, sign of degeneracy or lower level of humanity to be found in "primitive" (ie non-Western or tribal) cultures, or crime against nature. which persisted through until around 1950, when researchers such as Kinsey followed by R.E.L. Masters began researching sexuality and sexually fringe topics (including zoophilia) on their own terms.

    Arguments about zoophilia or zoosexual relations

    Platonic love for animals is usually viewed positively, but most people express concern or disapproval of sexual interest, sometimes very strongly. Criticisms come from a variety of sources, including moral, ethical, psychological, and social arguments. They include:

    • "Sexual activity between species is unnatural."
    • "Sexual activity between species is (or should be) naturally repugnant to anyone in their right mind", sometimes called the "yuck factor". (For contrasting view see: Wisdom of repugnance)
    • "Animals are not sapient, and therefore unable to consent." (similar to arguments against sex with human minors)The HSUS states:
    "In his 1993 article, Dr. Frank Ascione stated that 'bestiality may be considered cruel even in cases when physical harm to an animal does not occur (this is similar to the case of adult sexual activity with a child where consent is presumed to be impossible).' This is because animals are unable to be fully informed, communicate consent, or to speak out about their abuse. In a 1997 article, Piers Beirne, Professor of Criminology at the University of Southern Maine, points out that 'for genuine consent to sexual relations to be present...both participants must be conscious, fully informed and positive in their desires'."
    "Bestiality is by nature sexual coercion because animals are incapable of genuinely saying 'yes' or 'no' to humans in forms we can readily understand."
    Citation taken from Ascione(1993) Children Who Are Cruel to Animals: A Review of Research and Implications for Developmental Psychology, Anthrozoos, 6 (4): 226-247, also cited by Beetz (2002)
    • "Animals are incapable of relating to or forming relationships with humans."
    • "Zoosexual relations are simply for those unable/unwilling to find human partners."
    • "Sexual acts with animals by humans are always physical abuse."As cited elsewhere, the Humane Society of the United States states categorically its belief that: "Not all cases of animal sexual abuse will involve physical injury to the animal, but all sexual molestation of an animal by a human is abuse."
    • "Animals mate instinctively to produce offspring, hence they are deceived when these activities are performed."
    • "It takes advantage of animals' innate social structure which forces them to please a leader."
    • "Humans are guardians in charge of animals, so a sexual relationship is a betrayal of the trust earned by this duty of care."
    • "Zoosexuality is 'profoundly disturbed behaviour.'" (cf. the UK Home Office review on sexual offences, 2002)http://www.archive2.official-documents.co.uk/document/cm56/5668/5668.pdf (section 79, p.33)
    • "It offends human dignityAn example of argument from human dignity is given by Wesley J. Smith, a senior fellow and Intelligent Design proponent at the Center for Science and Culture of the conservative Christian Discovery Institute: - "such behavior is profoundly degrading and utterly subversive to the crucial understanding that human beings are unique, special, and of the highest moral worth in the known universe--a concept known as 'human exceptionalism' ... one of the reasons bestiality is condemned through law is that such degrading conduct unacceptably subverts standards of basic human dignity and is an affront to humankind's inestimable importance and intrinsic moral worth." wesleyjsmith.com and weeklystandard.com Aug 31 2005 or is forbidden by religious law."

    Defenders of zoophilia or zoosexuality state that:

    • "'Natural' is debatable; it's also not necessarily relevant." (ie, naturalistic fallacy)
    • "Animals are capable of sexual consent - and even initiation - in their own way." Miltski, 1999, p.50: "it is not an uncommon practice for dogs to hump on the legs of people of both genders, and to perform coital movements (Cauldwell, 1948 & 1968; Queen, 1997). Rosenberger (1968) emphasizes that as far as cunnilingus is concerned, dogs require no training, and even Dekkers (1994) and Menninger (1951) admit that sometimes animals take the initiative and do so impulsively."Beetz 2002, section 5.2.8: "Animals sometimes even seem to enjoy the sexual attention (Blake, 1971, Greenwood, 1963, both cited in Miletski, 1999) or to initiate it (Dekkers, 1994). Animal owners normally know, what their own pets like or do not like. And as long as there is no sexuality involved people most probably would agree, that an animal moving away when petted, does not like it and does not consent to being petted, while an animal, that stays, pushes against the hand, and seems to enjoy it, gives consent to being petted. Owners know also other preference of their pets without having to use force..."
    • "Animals do form mutual relationships with humans."
    • "Research shows the majority of zoophiles appear to have human partners and relationships; many others simply do not have a sexual attraction to humans."
    • "Many zoophiles have an attraction to species which are relatively inaccessible, such as dolphins; tending to oppose the view that they are simply 'looking for easy sex'."
    • "It is a misperception that zoosexual relations need necessarily be inherently harmful/abusive. Usually it needs only sensitivity, mutuality, and understanding of everyday animal behavior."Beetz (2002), Love Sex and Violence with Animals, section 5.2.8: "In most references to bestiality violence towards the animal is automatically implied. That sexual approaches to animals may not need force or violence but rather a sensitivity or knowledge of animal behavior... is rarely taken into consideration." Beetz also states there is significant evidence that violent zoosadistic approaches to sex with animals, often characterized by "binding, roping, threatening, beating", are linked to "violent behavior" and could be a "rehearsal for human-directed violence", however she notes inter alia that in existing research "never explicit questions about the degree of violence used had been asked."Beetz 2002, section 5.2.8: "It is possible, that animals are traumatized even by a non-violent, sexual approach from a human. However, if the approach is conducted with kindness and care and ceased [if the animal shows signs of discomfort, such as zoophiles describe ideal sexual interactions with animals, no such trauma should result..."
    • "Instinct does not exclude enjoyment, volition or learning."
    • "Animal and human social structure is flexible enough both to allow for different species in it and can easily encompass dynamically changing roles and leads."
    • "People choosing to take responsibility for an animal, have to also take responsibility for its sexual drive. Neutering and ignoring are a failure to accept animals as they are, often used to avoid facing an uncomfortable aspect of animal reality or 'best care'." See neutering.org, an advocative site discussing the view that spay and neuter, far from helping animals, is a lazy and harmful way to manage sexuality and is practiced more for its human convenience than because of its ethical appropriateness. Also see subpage How to Care For a Sexual Being (adult content/parental tagged) for alternatives.
    • "Both male and female domestic animals of several species can experience the physical sensation of orgasm, and can unambiguously solicit and demonstrate appreciation for it in their body language. Animals of many species also masturbate, even if other sexual partners are accessible." See Non-human animal sexuality for more information on animal's sexuality, and both male and female masturbation in the animal kingdom and natural world.
    • "The psychological profession consensus does not consider it intrinsically pathological. Academic and clinical research consistently tends to substantiate rather than deny zoophiles' claims."
    • "Perspectives on human dignity and religious viewpoints differ and are personal; many individuals do not consider them relevant."

    They also assert that some of these arguments rely on double standards, such as expecting informed consent from animals for sexual activity (and not accepting consent given in their own manner), but not for surgical procedures including aesthetic mutilation and castration, potentially lethal experimentation and other hazardous activities, euthanasia, and slaughter. Likewise, if animals cannot give consent, then it follows that they must not have sex with each other (amongst themselves). see: speciesism

    Critics of this reasoning state that animals can communicate internally (hence consent) within their own species, but cannot communicate cross-species. Others state that animal communication is clear and unambiguous cross-species as well.

    In discussing arguments for and against zoosexual activity, the "British Journal of Sexual Medicine" commented over 30 years ago, "We are all supposed to condemn bestiality, though only rarely are sound medical or psychological factors advanced." (Jan/Feb 1974, p.43)

    People's views appear to depend significantly upon the nature of their interest and nature of exposure to the subject. People who have been exposed to zoosadism, who are unsympathetic to alternate lifestyles in general, or who know little about zoophilia, often regard it as an extreme form of animal abuse and/or indicative of serious psychosexual issues.The finding that attitudes to alternate sexualities correlate strongly with nature of contact and beliefs, is stated in a variety of research into zoophilia and also mirrored in societal attitudes towards homosexuality, which have been more thoroughly researched over a longer time period. Thus Herek, who established the Attitudes Toward Lesbians and Gay Men Scale in psychology, states "The ATLG and its subscales are consistently correlated with other theoretically-relevant constructs. Higher scores (more negative attitudes) correlate significantly with high religiosity, lack of contact with gay men and lesbians, adherence to traditional sex-role attitudes, belief in a traditional family ideology, and high levels of dogmatism (Herek, 1987a, 1987b, 1988, 1994; Herek & Glunt, 1993; Herek & Capitanio, 1995, 1996)" and that "the strongest predictor of positive attitudes toward homosexuals was that the interviewee knew a gay man or lesbian. The correlation held across each demographic subset represented in the survey--sex, education level, age--bar one: political persuasion. [http://psychology.ucdavis.edu/rainbow/articles/nowack.html" target="_blank" >* Mental health professionals and personal acquaintances of zoophiles who see their relationships over time tend to be less critical, and sometimes supportive. Ethologists who study and understand animal behaviour and body language, have documented animal sexual advances to human beings and other species, and tend to be matter-of-fact about animal sexuality and animal approaches to humans; their research is generally supportive of some of the claims by zoophiles regarding animal cognition, behaviour, and sexual/relational/emotional issues. Because the majority opinion is condemnatory, many individuals may be more accepting in private than they make clear to the public. Regardless, there is a general societal view which regards zoophilia with either suspicion or outright opposition.

    Mythology and fantasy literature

    From cave paintings onward and throughout human history, zoophilia has been a recurring subject in art, literature, and fantasy.

    In Ugaritic mythology, the god Baal is said to have impregnated a heifer to sire a young bull god. In Greek mythology, Zeus appeared to Leda in the form of a swan, and her children Helen and Polydeuces resulted from that sexual union. Zeus also seduced Europa in the form of a bull, and carried off the youth Ganymede in the form of an eagle. The half-human/half-bull Minotaur was the offspring of Queen Pasiphae and a white bull. King Peleus continued to seduce the nymph Thetis despite her transforming into (among other forms) a lion, a bird, and a snake. The god Pan, often depicted with goat-like features, has also been frequently associated with animal sex. As with other subjects of classical mythology, some of these have been depicted over the centuries since, in western painting and sculpture. In Norse mythology, Loki had intercourse with a stallion, in the form of a mare, and gave birth to Sleipnir. The Sagaholm, a Swedish barrow from the Nordic Bronze Age, contains a number of Petroglyphs, some of which depict Zoophilia.

    Fantasy literature has included a variety of seemingly zoophilic examples, often involving human characters enchanted into animal forms: Beauty and the Beast (a young woman falls in love with a physically beast-like man), William Shakespeare's A Midsummer Night's Dream (Queen Titania falls in love with a character whose head is transformed into that of a donkey's), The Book of One Thousand and One Nights (a princess champions a man enchanted into ape form), the Roman Lucius Apuleius's The Golden Ass (explicit sexuality between a man transformed into a donkey and a woman), and Balzac's A Passion in the Desert (a love affair between a soldier and a panther). In more modern times, zoosexual relations of a sort has been a theme in science fiction and horror fiction, with the giant ape King Kong fixating on a human woman, alien monsters groping human females in pulp novels and comics, and depictions of tentacle rape in Japanese manga and anime.

    Modern erotic furry fantasy art and stories are sometimes associated with zoophilia, but many creators and fans disagree with this, pointing out that the characters are predominantly humanoid fantasy creatures who are thinking, reasoning beings that consider and consent to sex in the same manner humans would. "Furry" characters have been compared to other intelligent and social non-human fictional characters who are subjects of love/sexuality fantasies without being commonly regarded as zoophilic, such as the Vulcans and Klingons in Star Trek, or elves in fantasy fiction. Animals and anthropomorphs, when shown in furry art, are usually shown engaged with others of similar kind, rather than humans.

    Media discussion

    Because of its controversial standing, different countries and medias vary in how they treat discussion of zoosexual activity. Often sexual matters are the subject of legal or regulatory requirement. For example, in 2005, the UK broadcasting regulator (OFCOM) updated its code stating that:

    "Freedom of expression is at the heart of any democratic state. It is an essential right to hold opinions and receive and impart information and ideas. Broadcasting and freedom of expression are intrinsically linked. However, with such rights come duties and responsibilities ... The focus is on adult audiences making informed choices within a regulatory framework which gives them a reasonable expectation of what they will receive, while at the same time robustly protecting those too young to exercise fully informed choices for themselves ...
    "OFCOM sets out a watershed and other precautions for explicit sexual material, to protect young people, and specifies that discussion of zoosexual activity along with other sexual matters may take place, but in an appropriate context and manner." *

    The contrasting views between cultures are highlighted by the case of Omaha the Cat Dancer, a furry comic book, which was simultaneously the subject of a raid by Toronto police for pornographic depiction of bestiality (as noted, furry art is not usually considered "bestiality"), and the subject of praise by the New Zealand Office of Film and Literature Classification for its mature depiction of relationships and sexuality.

    References to zoosexual activity or bestiality are not uncommon in some media, especially cartoon series such as Family Guy (episode: "Screwed the Pooch") and South Park (Recurring themes), satirical comedy such as Borat, and films (especially shock exploitation films), although a few broadcasters such as Howard Stern (who joked about bestiality dial-a-date on NBC) and Tom Binns (whose Xfm London Breakfast Show resulted on one occasion in a live discussion about the ethics of zoosexual pornographic movies at peak child listening time) have been reprimanded by their stations for doing so. In literature, American novelist Kurt Vonnegut refers to a photo of a woman attempting sexual intercourse with a Shetland Pony in The Sirens of Titan, Slaughterhouse Five, and God Bless You, Mr. Rosewater, while John Irving's novel The Cider House Rules repeatedly mentions a pornographic photograph depicting oral sex on a pony.

    Social community

    Whether there is such a thing as a "zoophile community" or monolithic subculture, in the same sense as the gay community or any other alternative lifestyle communities, is a controversial question. Some zoophiles point to the number and quality of computerized meeting-places in which zoophiles can meet and socialize, the manner in which this extends to offline social networks, and the trend of social and cultural evolution of community consensus over time, or use the term to imply "the community of zoophiles in general". Others point to the differing viewpoints and attitudes, the trust issues and risks due to lack of safety inherent in socializing, and lack of any true commonality between zoophiles beyond their orientation. Whether or not it should be construed as a "community", the following outline is a rough description of the social world of zoophiles, as it has existed to date.

    Prior to the arrival of widespread computer networking, most zoophiles would not have known others, and for the most part engaged secretly, or told only trusted friends, family or partners. (This almost certainly still describes the majority of zoophiles; only a small proportion are visible online). Thus it could not be said there was a "community" of any kind at that time, except perhaps for small sporadic social networks of people who knew each other by chance. As with many other alternate lifestyles, broader networks began forming in the 1980s when networked social groups became more common at home and elsewhere, and as the internet and its predecessors came into existence, permitting people to search for topics and information in areas which were not otherwise easily accessible and to talk with relative safety and anonymity. The newsgroup alt.sex.bestiality (reputedly started in humorMiletski p.35 "Alt.sex.bestiality (A.S.B.) was one such Internet news group which started around 1990 as someones idea of a joke."), personal bulletin boards and talkers, were among the first group media of this kind in the late 1980s and early 1990s, rapidly drawing together zoophiles, some of whom also created personal and social websites and forums. By around 1991 - 1993 it became accurate to say that a wide social net had evolved.

    This changed significantly around 1995-96 (due to the double impact of Miletski's research and the unrelated mid/late-1990s boom in zoosexual pornography), and then a few years later again around 1998-2000 in the wake of the controversy over the first proposed public US appearance of a zoophile on the Jerry Springer show ("I married a horse", 1998, pulled before viewing), which was followed by the 1999-2000 Philip Buble case (in which a plaintiff petitioned the court to let his dog attend judgement as his "wife"). Whilst some zoophiles saw these as attempts to state a personal viewpoint or encourage debate, others saw them in a negative light as ill-advised, futile, harmful, or ultimately egoistic attempts to obtain a public hearing which could only backlash strongly both legally and otherwise against zoophiles. There was also a perception that as knowledge of zoosexuality as a lifestyle became wider spread, the smaller but more formative social groups were being diluted by large numbers of newcomers who had not grown up within the same "culture" or communal values, and many website owners came to be less interested compared to the past. In 1996, a zoophile version of the Geek Code was created, known as the Zoo Code, intended as a shorthand "signature" for zoophiles to describe themselves, their philosophies, and their stances on certain common issues such as animal welfare and vegetarianism. It achieved some degree of popularity for a time and is still occasionally encountered today, having also been translated into French and German.

    In the wake of these changes, a number of the older pro-zoophile websites and forums were voluntarily removed or vanished from the net between 1995 and 2001, and many of the more established individuals and social groups at that time withdrewThis is an established and common pattern in other online communities and subcultures too, as people (typically in their 30's) develop more diverse offline lives or commitments over time. Often they return from time to time, or retain an irreglar presence; sometimes they leave the net completely. See GAFIA. from the online community, perceiving the risks and benefits to no longer be worth it, as they already had sufficient offline friends amongst other zoophiles. This led to a period of change and consolidation during the late 1990s and early 2000s as old sites closed and the older and newer 'generations' mingled. Most of the major "talkers" faded and closed too, especially following the increasing popularity of instant messenger chat and an incident on "Planes of Existence" (Germany, 2000). At the same time, many other social groups online drew lessons from these and other incidents, leading to a maturing consensus which tended to replace the previous divides on common topics such as the desirability vs. harmfulness of public debate and acceptance, ethics, and conduct.

    Websites catering to zoosexuality at present can be broken down into several categories. Some sites restrict or prohibit explicit material (such as pictures, stories, contacts, etc), while others embrace these explicit aspects. Some zoophilic websites are run by professional or amatuer pornographers, marketing pictures, stories and videos. A few provide personal perspectives and information relating to it.

    There also exist sites providing support and social assistance to zoophiles (including resources to help and rescue abused or mistreated animals), but these are not usually publicized. Such work is often undertaken as needed by individuals and friends, within social networks, and by word of mouth.

    Books, articles and documentaries about zoophilia

    Academic and professional

    • Andrea Beetz Ph.D.: Bestiality and Zoophilia (2005), ISBN 1557534128
    • Andrea Beetz Ph.D.: Love, Violence, and Sexuality in Relationships between Humans and Animals (2002), ISBN 3832200207
    • Belliotti, R.A (1993). Good Sex: Perspectives on Sexual Ethics. University Press of Kansas. ISBN 070060605X
    • Profesors Colin J. Williams and Martin S. Weinberg: Zoophilia in Men: a study of sexual interest in animals. - in: Archives of sexual behavior, Vol. 32, No.6, December 2003, pp. 523-535
    • Davis and Whitten: The Cross-Culture Study of Human Sexuality (Annual Review of Anthropology 1987, Volume 16, pp. 69-98), ISSN 00846570
    • Ellison, Alfred, Sex Between Humans & Animals: The Psycho-Mythic Meaning of Bestiality, San Diego: Academy Press, 1970. volumes 1 and 2
    • Gunther Hunold Ph.D.: Abarten des Sexualverhaltens: Ungewohnliche Ersheinungsformen des Trieblebens (Perverse Sexual Behaviour) (1978)
    • Hani Miletski Ph.D.: Bestiality - Zoophilia: An exploratory study, Diss., The Institute for Advanced Study of Human Sexuality. - San Francisco, CA, October 1999
    • Hani Miletski Ph.D.: Understanding Bestiality and Zoophilia, 2002, available at Hani Miletski's Homepage (Book review by Journal of Sex Research, May 2003)
    • Hans Hentig Ph.D.: Soziologie der Zoophilen Neigung (Sociology of the Zoophile Preference) (1962)
    • Harris, Edwin. Animals as Sex Partners, 1969
    • Havelock Ellis, Studies in the psychology of sex, Vol. V (1927) ch.4
      covering Animals as Sources of Erotic Symbolism--Mixoscopic Zoophilia--Erotic Zoophilia--Zooerastia--Bestiality--The Conditions that Favor Bestiality--Its Wide Prevalence Among Primitive Peoples and Among Peasants--The Primitive Conception of Animals--The Goat--The Influence of Familiarity with Animals--Congress Between Women and Animals--The Social Reaction Against Bestiality. online version
    • Josef Massen: Zoophilie - Die sexuelle Liebe zu Tieren (Zoophilia - the sexual love of/for animals) (1994), ISBN 3-930387-15-8
    • Podberscek, Anthony L, Elizabeth S. Paul, James A. Serpell eds. Companion Animals and Us : Exploring the Relationships between People and Pets, Cambridge University Press. ISBN 0521631130
    • Lindzey, A. "On Zoophilia". The Animals' Agenda, Westport: May/Jun 2000. Vol. 20, Iss. 3; p. 29.
    • Mandetta and Gustaveson: Abortion to Zoophilia: A Sourcebook of Sexual Facts (1976), ISBN 0-89055-114-6
    • R.E.L. Masters Ph.D.: Forbidden Sexual Behaviour and Morality, an objective examination of perverse sex practices in different cultures (1962), ISBN LIC #62-12196
    • Roland Grassberger Ph.D.: Die Unzucht mit Tieren (Sex with Animals) (1968)
    • S. Dittert, O. Seidl amd M. Soyka: Zoophilie zwischen Pathologie und Normalität: Darstellung dreier Kasuistiken und einer Internetbefragung (Zoophilia as a special case of paraphilia: presentation of three case reports and an Internet survey) - in: Der Nervenarzt : Organ der Deutschen Gesellschaft für Psychiatrie, Psychotherapie und Nervenheilkunde; Organ der Deutschen Gesellschaft für Neurologie, 2004, published online in German June 10 2004 (PDF) English machine translation

    Other books

    • Midas Dekkers: Dearest Pet: On Bestiality, ISBN 1859843107
    • Mark Matthews: The Horseman: Obsessions of a Zoophile, ISBN 0-87975-902-X
      (German translation: Der Pferde-Mann, 2nd Print 2004, ISBN 3833408642)
    • Marjorie B. Garber: Dog Love, ISBN 0641042728
    • Brenda Love: The Encyclopedia of Unusual Sex Practices (1994), ISBN 1569800111
    • Nancy Friday: My Secret Garden (ISBN 0671019872), Forbidden Flowers (ISBN 0671741020), "Women on Top" (ISBN 0671648446), notable for readability, and neutral treatment of a wide scope of women's sexuality including zoophilia.
    • Raymond A. Belliotti: Good Sex; perspectives on sexual ethics (1993), ISBN 0700606041 or ISBN 070060605X
    • Bram Dijkstra: Idols of Perversity: Fantasies of Feminine Evil in Fin-De-Siecle Culture, zoophilic art
    • Gaston Dubois-Dessaule: Etude sur la bestialité au point de vue historique, médical et juridique (The Study of Bestiality from the Historical, Medical and Legal Viewpoint) (Paris, 1905)
    • A.F. Neimoller:
      • Bestiality and the Law: A Resume of the Law and Punishments for Bestiality with Typical Cases from Fifteenth Century to the Present (1946)
      • Bestiality in Ancient and Modern Times: A Study of the Sexual Relations of Man and Animals in All Times and Countries (1946)
    • Marie-Christine Anest: Zoophilie, homosexualite, rites de passage et initiation masculine dans la Greece contemporaine (Zoophilia, homosexuality, rites of passage and male initiation in contemporary Greece)'' (1994), ISBN 2739421466
    • Gaston Dubois-Desaulle: Bestiality: An Historical, Medical, Legal, and Literary Study, University Press of the Pacific (November 1, 2003), ISBN 1410209474 (Paperback Ed.)
    • Robert Hough: The Final Confession Of Mabel Stark (Stark was the worlds premier tiger trainer of the 1920s, specializing in highly sexualized circus acts. She wore white to hide the tiger's semen during mating rituals and foreplay which the audience took to be vicious attacks)
    • Otto Soyka: Beyond the Boundary of Morals

    Print and online media

    Television and radio

    • Animal passions (part of the Hidden Love series) (1999, follow-up sequel 2004, Channel 4, UK)
    Ofcom UK television regulator reported that: "This was a serious documentary exploring a rare minority sexual orientation. Although the programme gave an opportunity for zoophiles to express their opinions, the effect was neither to sensationalise nor normalise their behaviour."
    • Sexe et confidences (April 2002, CBSC Decision C01/02-329, Canada)
    Hour-long sex information program hosted by sexologist Louise-Andrée Saulnier discussing zoosexuality. Covered folklore, academic studies and general information, plus telephone call-in from viewers describing their zoosexual experiences and stories they had heard.
    • Talk Sport Radio (December 2002, UK)
    Live talkshow interview with lifelong zoophile, followed by call-in discussion.
    • Animal Love (1995, Ulrich Seidl, Austria) imdb entry

    See also

    External links

    Websites supportive of zoophilia

    Websites against zoosexual activity

    Research

    Other / Art
    • bestiality and zoosadism legal cases from the U.S. and UK.
    • Museum of bestial art an online museum of zoophilic representation in art, from prehistoric to modern.

    References

    Sexual orientation and identity | Zoosexuality | Taboo activities | Paraphilia | Human-animal relationships

    Зоофилия | Zoofília | Zoofilie | Zoofili | Zoophilie | Zoofilia | Zoofilio | Zoophilie | Bestialitas | Zoofilia | זואופיליה | Zoöfilie | 獣姦 | Zoofilia | Zoofilia | Зоофилия | Zoofilia | Zoofili | Zoofili | 動物戀

     

    This article is licensed under the GNU Free Documentation License. It uses material from the "Zoophilia".

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