engleski

Zoocentrically About Bestial Porno and Erotic Zoophilia

As one of the unfortunately numerous incentives for writing about bestial porno (bestiality) and erotic zoophilia, I took the fact that zoosodomy is prohibited today by the criminal codes of many Western countries – not, of course, because of concern for nonhuman animals but largely as a result of the ethical paradigms of Christianised human animals – and the fact that the Croatian Animal Welfare Act did not express the need for prohibition of the abuse of animals in zooporno practices. However, the Amendment Proposal of the new Croatian Animal Welfare Act, put forward by the Animal Friends Association (Croatia) in 2004, did contain, among other things, an added ban on "using animals for pornographic purposes and sexual abuse". (Unfortunately, the Croatian Parliament, did not, of course, accept the proposed Amendment of the Act in question.) On the trail of the tentative differentiating definition of erotic zoophilia and of bestiality (bestial porno, bestial sadism) – the latter of which is a zoosexual strategy akin to the concept of brutality, I also draw attention to the concept of anthropornography by which Carol J. Adams designated "the depiction of nonhuman animals as whores" that is present, for example, in advertisements in which animals pose as strippers and prostitutes, who allegedly "desire" to be eaten. In zoopornographic strategies, we are speaking of androzoons – male animals that are trained for sexual relations with human females and inversed zoopornographic training – of gynezoons that are designated for porno practices with human males. Within the tentative distinctions between zoophilia and bestiality, I shall briefly monitor the meanings of these two concepts among individual authors who have taken as their theme the mentioned sexual strategies of "human animals". For example, as opposed to the therapist and professional in the field of (human) sexuality, Hani Miletski, who understands bestiality to mean "any sexual contact between a human being and a nonhuman animal", and defines zoophilia as "an emotional attachment and/or sexual attraction to an animal", pointing out that she does not give bestiality a negative connotation, since she uses it as a general term for those who practise sexual relations with animals, which includes both bestialists and zoophiles, the feminist-vegetarian theorist Carol J. Adams shows that the distinctions between bestialists (animals sexual abusers) and zoophiles (those who erotically love animals) are only self-justifications. As a counterpoint to the above uses of members of the nonhuman animal world, I posit a symbolic "zoophilic" strategy in artistic practices, within which I emphasise, for example, the deep ecology program of Oleg Kulik and his call for cultivation of an interspeciesistic love, by which he negates the anthropocentric and speciesistic "comprehension" of nonhuman animals.

zoophilia, bestiality, anthropornography

nije evidentirano