Man and Beast
Early last month Germany banned the practice of bestiality—an act classically defined as penetrative sex with a non-human animal. Of course, the first reaction most rational people had to this news was “you mean it was ever legal in the first place?!” Not only was it ever legal (since 1969) in Germany but it remains very much so in Belgium, Denmark, and Sweden.
The driving force behind this legality, and the most vocal opposition to the German decision to ban bestiality, was an interest group called ZETA—Zoophile Engagement for Tolerance and Information. Given the geographic distance between P and Z on the standard North American keyboard, ZETA, one might note, is not likely to be confused with PETA, which holds no stock in the act of bestiality.
In the wake of the German ruling, ZETA fought back. A representative said, ”It is unthinkable that any sexual act with an animal is punished without proof that the animal has come to any harm.” Needless to say, this kind of comment conveniently overlooks the fact that a non-human animal typically lacks the ability to provide an essential prerequisite for human sexual intercourse to be legal: consent. As the ZETA rep kept talking, though, it became clear that overlooking consent was a small element of a much more sinister problem. This person added, “We see animals as partners and not as a means of gratification. We don’t force them to do anything. Animals are much easier to understand than women.” This ZETA rep, again needless to say, was a man. The importance of this designation will be evident in the last paragraph.
A topic of such moral and sexual magnitude scrambles the mind and, I’m going to guess, I’ll lose about 100 subscribers with what follows. On the one hand it’s ridiculously simple—bestiality is wrong—end of column. But, on the other, it can and should be easily tossed into confusion. I’m not going to support bestiality in what follows, but I am going to drop my preconceptions and think aloud on this one in order to highlight a paradox and, however cursorily, register my opposition to bestiality on different grounds than you might expect.
Questions that arise: How does such exploitation meld with the human’s view of the animal he was buggering? Does this rather dramatic crossing of the species barrier inspire greater love and respect for animals? Or is it the opposite—that is, that demented people copulate with animals as a very sick pretext to eating them? And which is worse, really, screwing or eating an animal? What if the ZETA people truly love the animals with whom they copulate? Should these emotions be dismissed and criminalized? As a heterosexual male, I do not understand romantic/intimate love for another man, but so what. I support gay marriage and believe in the moral equivalence of homo and heterosexual love (interestingly, the 1969 legality of bestiality was the same year homosexuality was given legal protection).
By what measure, other than speciesism, do I exclude non-humans from this acceptance? This last question, of course, assumes that there might be a way for an animal to consent to sex with a human—which might be possible, as animal ethologists always remind us how animals tell us what they want. Or maybe not. Either way, to deny the power of consent is to accept some level of human paternalism or selective speciesism.
It’s worth noting that this anti-bestiality act was passed under a pre-existing welfare statute, thereby highlighting the reality that you can’t bugger and animal but you can slaughter her. Could this inconsistent legal right to exploitation have the unintended consequence of increasing awareness about the complexity of the human-animal relationship? That is, if a cohort of humans were legally authorized to express genuine sexual and romantic intimacy with animals, might more people question the ethics of eating them? Do we have any proof that animals might enjoy the act? Maybe not those in, I swear it, “erotic zoos” or “animal brothels,” but perhaps those out on the free range? All unlikely, of course. But I’m just trying out a few different positions here.
A historical take on bestiality yields some interesting stuff. In colonial America, especially Puritan New England, bestiality was seriously bad news for human and non-human alike. Death. The hidden significance of applying a legally mandated sentence to both human and animal for a shared sexual act was the paradoxical inclusion of supposedly “alien” species in the same legal framework applied to humans. The law said “you and the goat” are fundamentally different. The sex act said, “well, your honor, not that different.”
This inclusion, in turn, reiterated Cotton Mather’s dictum that, as Colleen Glenney Boggs cites it, “We are all of us compounded of those two things, the Man and the Beast.” Castaway in a New England wilderness, the prevailing fear—obsession, really—was that humans’ inner beast would be let loose and civilized Puritans would devolve into savage Natives. There was no dichotomy between civility and nature and the slope from one to the other was slippery. Bestiality was evidence that such a declension could happen in the thrill of any moment, and as quickly as a tomahawk to the head.
Interspecies sex was also evidence that the species barrier, for all intents and purposes, was, well, fluid. Dangerously so. It is the avoidance of this reality, in my opinion, that recently led Germany to ban bestiality, rather than the animal welfare justification, which I think is totally bogus because, last I checked, you can still make sausage in Germany. Don’t get me wrong, I strongly believe we should reserve our genitalia for consenting members of our of own species, but the erotic zoo advocates who would beg to differ are, in serially and sexually violating animals, also highlighting the evolutionary continuum that we prefer to ignore when we slaughter animals. They might also be doing so with more love than we’re comfortable acknowledging.
The gender implications of bestiality are mind-blowing and, to a large extent, are the primary grounds upon which I condemn this act. Given that penetrative power is generally limited to men, the species-bending implications of bestiality locate far too much cultural and social power in the human penis.* Plus, I cannot shake the memory that Mather, the Puritan minister quoted above, had a weird love for bees and ants. These species, as he saw them, were orderly and self-sustaining and should left alone, he argued, to offer humans a model of how to live organized and hierarchical lives. It was only the animals that could be physiologically fucked, he implied, that were fair game for brutal domestication or extermination. Not an ideology conducive to the lives of Puritan women in the seventeenth-century. Or the twenty-first for that matter.
tomorrow: Big Bald Mike
*I’m fairly certain this is the most bizarre sentence I’ve written to date.
NOTE: I added the emboldened sentence after several comments came in.