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Zoophilia is a paraphilia, defined as an affinity or sexual attraction by a human to non-human animals. Such individuals are called zoophiles, a neutral term not usually taken as insulting. A related phenomenon is human/animal sexual activity; this is referred to most often as bestiality (generally preferred by critics of the practice and used in most legislation). Zoosexual and zoosexuality are sometimes used as general terms for the sexual aspect of these. To avoid confusion about the meaning of zoophilia – which may refer to the dictionary definition, paraphilia, or sexual activity – this article uses zoophilia for the former, and bestiality for the sexual act. The two terms are independent: not all bestiality is performed by zoophiles, and not all zoophiles engage in bestiality.
Zoophilia is usually considered to be unnatural, and bestiality is often condemned as animal abuse and/or outlawed as a "crime against nature". Some, such as philosopher and animal rights author Peter Singer, argue that this is not inherently the case. Clinically, the activity or desire itself is no longer classified as a pathology under the DSM-IV-TR unless it is accompanied by distress in the individual or causes interference with the individual's normal functioning. Defenders of zoophilia claim that a human/animal relationship can go far beyond sexuality, and that animals are capable of forming a loving relationship that can last for years, and that they do not consider it functionally different from any other love/sex relationship.
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The general term "zoophilia" was first introduced into the field of research on sexuality by Krafft-Ebing (1894). The term "zoosexual", signifying an emotional and a sexual attraction and/or relationship to animals, has also been used since the 1980s (cited in Miletski, 1999), to suggest an analogy to homosexual or heterosexual orientations. 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 has sometimes been used in legal contexts to include bestiality. "Zooerasty" is an older term, not in common use. In pornography, bestiality is occasionally referred to as farmsex or dogsex.
Amongst zoophiles, the term "bestialist" has acquired a negative connotation implying a lower concern for animal welfare. This arises from the desire by some zoophiles 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.
The extent to which zoophilia occurs is not known with any certainty, largely because feelings which may not have been acted upon can be difficulty 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.
Scientific surveys estimating the frequency of bestiality, 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 at least some 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 50% for rural teenagers (living on or near livestock farms) have been cited in some surveys, but these statistics are uncertain. Anecdotally, Nancy Friday's 1973 book on female sexuality My Secret Garden comprised around 180 women's contributions; of these, some 10% volunteered a serious interest or active participation in zoophilia.
Sexual fantasies about bestiality 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; an interest and sexual excitement in watching animals mate is cited as an indicator of this by Massen (1994).
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 puberty, around 9 - 11, and this seems consistent for both males and females. Those who discover an interest at an older age often trace it back to nascent form during this period or earlier.
Zoophiles tend to perceive differences between animals and human beings as less significant than others do, and view animals as having positive traits (e.g. honesty) that humans often lack. They tend to feel that society's understanding of non-human sexuality is misinformed. 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 issues reported by zoophiles are the inability to be accepted or open about their animal relationships and feelings with friends and family, and the fear of harm or rejection if it became known. Another major issue is isolation and loneliness, due to lack of contact with others who share this attraction. Other common difficulties include the death of the animals they love (particularly because most species have shorter lifespans than humans). They do not usually cite internal conflicts over religion, perhaps because zoophilia, although condemned by many religions, is not a frequent subject of their teachings.
Zoophilic sexual relationships vary between human-style relationships (in particular, remaining monogamous), animal-style relationships (wherein both participants are trusted to make their own sexual choices), or try to blend the two in various ways.
Zoophiles may or may not have human partners and families. Some zoophiles have an affinity or attraction to animals secondary to human attraction; others have a primary preference for certain animals. 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 (re: divided loyalties and concealment) or jealousy in human relationships. Zoophiles sometimes enter human relationships to deflect suspicions of zoophilia. Others may choose looser forms of human relationship as companions or housemates, or choose other zoophiles to live with.
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. The first definition listed for the word on dictionary.com (http://dictionary.reference.com/search?q=zoophilia) is "Affection or affinity for animals". Other definitions are:
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 is generally accepted in society, and although it it sometimes ridiculed, it is usually respected or tolerated. Examples of non-sexual zoophilia can be found on animal memorial pages such as in-memory-of-pets.com (http://www.in-memory-of-pets.com) memorial and support site, or by Googling "pet memorials".
No jurisdiction is known to recognize zoophilic relationships, as such. They are legally no different from that of a person who keeps a pet or owns livestock.
Bestiality is illegal in many jurisdictions, while others generally outlaw the mistreatment of animals without specifically mentioning sexuality. Because it is unresolved under the law whether sexual relations with an animal are inherently "abusive" or "mistreatment", this leaves the status of bestiality unclear in some jurisdictions.
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 for paraphilias "paraphilias not otherwise specified".
The first detailed studies which included zoophilia date from prior to 1910. Research into zoophilia in its own right has happened since around 1960. Each significant study from Masters (1962) to Beetz (2002) has drawn and agreed on several broad conclusions:
Most organized religions take a critical or sometimes condemnatory view of zoophilia or bestiality, with some variation and exceptions.
One of the primary critiques of zoophilia is the argument that bestiality 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.
Bornemann 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 bestiality.
Although bestiality cannot result in pregnancy, infections can be an issue for either party. Most sexually-transmitted diseases are specific to particular species and cannot infect others, however some less common but treatable infections such as canine Brucellosis can be transferred. Animals' standards of hygiene usually differ from humans', and as with intimate human-to-human contact, inadequate cleanliness can lead to infections such as gastrointestinal illnesses, for either participant. Animals' and humans' bodily fluids are not inherently harmful to the other, but allergic reactions occasionally occur.
The question is also raised of physical compatibility between humans and animals. With larger species, males are often of compatible size and females may be. The main risk is of injury through ignorance of the physical differences, and excessive friction or infection (female animals). Humans can be at substantial physical risk and seriously harmed by sexual activity with animals. Larger animals may have the strength and defensive attributes (e.g. hooves, teeth) to injure a human, either in the course of sexual arousal or in rejecting sexual contact. For example, the penis of a sexually aroused dog has a broad bulb at the base which can cause injury if forcibly pulled from a body orifice, equines can thrust suddenly and "flare", and many animals bite as part of sexual excitement and foreplay.
Platonic love for animals is usually viewed positively, but most people express concern or disapproval of sexual interest. Criticisms come from a variety of sources, including moral, ethical, psychological, and social arguments. They include:
Defenders of zoophilia or bestiality counterargue that:
They also assert that some of these arguments rely on double standards, such as expecting informed consent from animals for sexual activity, but not for surgical procedures, experimentation, hazardous activities, euthanasia, or even slaughtering them for food.
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. 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 tend to be matter-of-fact about animal sexuality and animal approaches to humans, and their research is generally supportive of some of these claims regarding animal cognition, behaviour, and sexual-relational-emotional issues. Because the majority opinion is condemnatory, individuals may be more accepting privately than they present to the public. Regardless, there is a clear consensus which regards zoophilia with either suspicion or outright opposition.
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.
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 transformed into a donkey), The Book of One Thousand and One Nights (a princess champions a man enchanted into ape form), and Balzac's A Passion in the Desert (a love affair between a solder and a panther). In more modern times, bestiality 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 would be as capable of giving consent as any human. "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.
Pornography involving sex with animals is widely illegal, even in most countries where the act itself is not explicitly outlawed. In the United States, it is automatically considered obscene and therefore may not be sold, mailed or imported. (Production and mere possession appear to be legal, however.) Similar restrictions apply in Germany (cf. §184 StGB [1] (http://dejure.org/gesetze/StGB/184.html)).
Materials featuring sex with animals are widely available on the Internet, however, mainly because their production and sale is legal in countries such as the Netherlands and Denmark. The promotion of "stars" began with the Danish Bodil Joensen, in the period of 1970-72. Into the 1980s the Dutch took the lead, creating figures like "Wilma" and the "Dutch Sisters". Today, in Hungary, where production faces no legal limitations, bestiality materials have become a substantial industry that produces numerous films and magazines, particularly for Dutch companies, and the genre has stars such as "Hector" (a Great Dane starring in several films). In Russia, many female mainstream pornographic performers also appear in such productions.
Pornography of this sort has become the business of certain spammers. Email spam featuring women having sex with goats and dogs usually casts the activity as a form of sexual degradation.
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