Im1805

Template:Other uses

Template:Distinguish Template:Pp-semi-indef Template:Use dmy dates Template:Pp-move-indef

*****philia is a paraphilia involving cross-species *****ual activity between human and non-human animals or a fixation on such practice. The term *****philia derives from the combination of two nouns in Greek: ζῷον (zṓion, meaning "animal") and φιλία (philia, meaning "(fraternal) love"). As a suffix, -philia indicates an abnormal liking for or tendency towards a given thing. Thus, the term denotes an abnormal human *****ual attraction to animals.<ref>Princeton University, WordNet, "WordNet Search - 3.1 '*****philia'". Accessed August 3, 2013.</ref>

Although ***** with animals is not outlawed in some countries, in most countries, ***** is illegal under animal ***** laws or laws dealing with crimes against nature.

Terminology

Three key terms commonly used in regards to the subject – "*****philia", "*****", and "**********uality" – are often used somewhat interchangeably. People who practice *****philia are known as "*****philes", though also sometimes as "**********uals", or even very simply "*****s".<ref name=EB>"*****philia," Encyclopaedia Britannica, 2009; Retrieved 24 January 2009.</ref><ref name="Handbookth">Template:Cite journal</ref> *****erasty, sodomy, and *****erastia<ref>Template:Cite web</ref> are other terms closely related to the subject but are less synonymous with the former terms, and are seldom used. "Bestio*****uality" was discussed briefly by Allen (1979), but never became widely established.Template:Citation needed

*****philia

The term "*****philia" was introduced into the field of research on *****uality in Psychopathia *****ualis (1886) by Krafft-Ebing, who described a number of cases of "violation of animals (*****)",<ref>Richard von Krafft-Ebing: Psychopathia *****ualis, p. 561.</ref> as well as "*****philia erotica",<ref>Richard von Krafft-Ebing: Psychopathia *****ualis, p. 281.</ref> which he defined as a *****ual attraction to animal skin or fur. In general contemporary usage, the term "*****philia" may refer to *****ual activity between human and non-human animals, the desire to engage in such, or to the specific paraphilia (i.e., the atypical arousal) which indicates a definite preference for non-human animals over humans as *****ual partners. Although Krafft-Ebing also coined the term "*****erasty" for the paraphilia of exclusive *****ual attraction to animals,<ref name="deviance 391">D. Richard Laws and William T. O'Donohue: Books.Google.co.uk, *****ual Deviance, page 391. Guilford Press, 2008. ISBN 978-1-59385-605-2.</ref> that term has fallen out of general use.

**********uality

The term "**********ual" was proposed by Hani Miletski in 2002<ref name="Handbookth"/> as a value-neutral term. Usage of "**********ual" as a noun (in reference to a person) is synonymous with *****phile, while the adjectival form of the word – as, for instance, in the phrase "**********ual act" – may indicate *****ual activity between a human and a non-human animal. The derivative noun "**********uality" is sometimes used by self-identified *****philes in both support groups and on internet-based discussion forums to designate *****ual orientation manifesting as romantic or emotional involvement with and/or *****ual attraction to animals.<ref name="Handbookth"/><ref>Template:Cite web</ref>

*****

The legal term "*****" has two common pronunciations: "ˌbɛs'tiæ'lə'ti" or "ˌbis'tiæ'lə'ti", the latter being more prevalent in the United States.<ref>Template:Cite web</ref> Some *****philes and researchers draw a distinction between "*****philia" and "*****", using the former to describe the desire to form *****ual relationships with animals, and the latter to describe the ***** acts alone.<ref>Template:Cite web</ref> Confusing the matter yet further, writing in 1962, Masters used the term "bestialist" specifically in his discussion of *****sadism (for which, see below), which refers to deriving pleasure (though not necessarily *****ual pleasure) from inflicting cruelty to animals.

Stephanie LaFarge, an assistant professor of psychiatry at the New Jersey Medical School, and Director of Counseling at the ASPCA, writes that two groups can be distinguished: bestialists, who ***** or ***** animals, and *****philes, who form an emotional and *****ual attachment to animals.<ref>*****o</ref> Colin J. Williams and Martin Weinberg studied self-defined *****philes via the internet and reported them as understanding the term "*****philia" to involve concern for the animal's welfare, pleasure, and consent, as distinct from the self-labelled *****philes' concept of "bestialists", whom the *****philes in their study defined as focused on their own gratification. Williams and Weinberg also quoted a British newspaper saying that "*****philia" is a term used by "apologists" for "*****".<ref>Template:Cite journal</ref>

*****sadism

Ernest Bornemann (1990, cited by Rosenbauer, 1997) coined the separate term "*****sadism" for those who derive pleasure – *****ual or otherwise – from inflicting pain on animals. *****sadism specifically is one member of the Macdonald triad of precursors to sociopathic behavior.<ref name=MacDonald>Template:Cite journal</ref>

Extent of occurrence

The Kinsey reports rated the percentage of people who had *****ual interaction with animals at some point in their lives as 8% for men and 3.6% for women, and claimed it was 40–50% in people living near farms,<ref name="deviance 391" /> but some later writers dispute the figures, because the study lacked a random sample in that it included a disproportional amount of prisoners, causing sampling bias. Martin Duberman has written that it is difficult to get a random sample in *****ual research, and that even when Paul Gebhard, Kinsey's research successor, removed prison samples from the figures, he found the figures were not significantly changed.<ref>Richard Duberman: KinseyInstitute.org, Kinsey's Urethra The Nation, 3 November 1997, pp. 40–43. Review of Alfred C. Kinsey: A Public/Private Life. By James H. Jones.</ref>

By 1974, the farm population in the USA had declined by 80 percent compared to 1940, reducing the opportunity to live with animals; Hunt's 1974 study suggests that these demographic changes led to a significant change in reported occurrences of *****. The percentage of males who reported *****ual interactions with animals in 1974 was 4.9% (1948: 8.3%), and in females in 1974 was 1.9% (1953: 3.6%). Miletski believes this is not due to a reduction in interest but merely a reduction in opportunity.<ref>Hunt 1974, cited and re-examined by Miletski (1999)</ref>

Nancy Friday's 1973 book on female *****uality, My Secret Garden, comprised around 190 fantasies from different women; of these, 23 involve *****philic activity.<ref>Template:Cite book</ref>

In one study, psychiatric patients were found to have a statistically significant higher prevalence rate (55 percent) of reported *****, both actual *****ual contacts (45 percent) and *****ual fantasy (30 percent) than the control groups of medical in-patients (10 percent) and psychiatric staff (15 percent).<ref name="psych">Template:Cite journal</ref> Crépault and Couture (1980) reported that 5.3 percent of the men they surveyed had fantasized about *****ual activity with an animal during hetero*****ual intercourse.<ref>Template:Cite journal</ref> A 1982 study suggested that 7.5 percent of 186 university students had interacted *****ually with an animal.<ref>Template:Cite journal</ref>

Template:Anchor *****ual arousal from watching animals mate is known as faunoiphilia.<ref>Aggrawal, Anil. Forensic and medico-legal aspects of *****ual crimes and unusual *****ual practices. CRC Press, 2008.</ref> A frequent interest in and *****ual excitement at watching animals mate is cited as an indicator of latent *****philia by Massen (1994). *****ual fantasies about *****philic acts can occur in people who do not have any wish to experience them in real life. Nancy Friday notes that *****philia as a fantasy may provide an escape from cultural expectations, restrictions, and judgements in regard to *****. Masters (1962) says that some brothel madams used to stage exhibitions of animals mating, as they found it aroused potential clientele, and that this may have encouraged the clients to engage in *****.<ref name="watching">R.E.L. Masters: Forbidden *****ual behavior and Morality. New York, NY 1962, Lancer Books, Inc. (Section "Psychical *****").</ref>Template:Failed verification. Several studies have found that women show stronger vaginal responses to films depicting bonobo copulation than to non-*****ual stimuli.<ref>Template:Cite journal</ref><ref>Template:Cite journal</ref>

*****philes have been described as "occupying [many] different demographic categories: white, black, Asian, Mormon, Amish, Catholic, atheist, pagan, Jewish, male and female.".<ref>*****o</ref> In addition, people who "grew up in the country around animals were no more likely to become *****philes than those who grew up in the city without them."<ref name="palm4">*****o</ref>

Perspectives on *****philia

Psychological, psychiatric, and research perspectives

*****philia has been partly discussed by several sciences: Psychology (the study of the human mind), *****ology (a relatively new discipline primarily studying human *****uality), ethology (the study of animal behavior), and anthro*****logy (the study of human-animal interactions and bonds).

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.

*****philia is placed in the classification "paraphilias not otherwise specified." in the DSM-III and IV.<ref name=DSM> Template:Cite book </ref><ref name = Milner2008> Template:Cite book </ref><ref name = Lovemaps> Template:Cite book </ref><ref name = Seto2000> Template:Cite book </ref> The World Health Organization takes the same position, listing a *****ual preference for animals in its ICD -10 as "other disorder of *****ual preference".<ref>Template:Cite web</ref> The DSM-IV (TR) (the Diagnostic and Statistical Manual of the American Psychiatric Association) recommends that the individual does not receive treatment of *****philia, as with most other paraphilias, unless it is accompanied by distress or interference with normal functioning on the part of the individual.<ref>Miletski, H. "*****philia – Implications for Therapy," JSET, 26, 85–86.</ref>

*****philia may also be covered to some degree by other fields such as ethics, philosophy, law, animal rights and animal welfare. It may also be touched upon by sociology which looks both at *****sadism in examining patterns and issues related to *****ual ***** and at non-*****ual *****philia 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. The Journal of Forensic and Legal Medicine (Vol. 18, February 2011) states that *****ual contact with animals is almost never a clinically significant problem by itself;<ref name="scidirectpii">Template:Cite journal</ref> it also states that there are several kinds of *****philes:<ref name="scidirectpii"/>

Additionally, *****philes in categories 2, 3, and 8 (romantic *****philes, *****philic fantisizers, and regular *****philes) are the most common, while *****philes found in categories 6 and 7 (sadistic bestials and opportunistic *****philes) are the least common.<ref name="scidirectpii"/>

*****philia may reflect *****hood experimentation, *****ual ***** or lack of other avenues of *****ual expression. Exclusive desire for animals rather than humans is considered a rare paraphilia, and sufferers often have other paraphilias<ref name="LawsO'Donohue2008">Template:Cite book</ref> with which they present. *****philes will not usually seek help for their condition, and so do not come to the attention of psychiatrists for *****philia itself.<ref name="Roukema2008">Template:Cite book</ref>

The first detailed studies of *****philia date from prior to 1910. Peer reviewed research into *****philia in its own right started around 1960. However, a number of the most oft-quoted studies, such as Miletski, were not published in peer-reviewed journals. There have been several significant modern books, from Masters (1962) to Beetz (2002);<ref name="Beetz2002">Beetz 2002, section 5.2.4 – 5.2.7</ref> their research arrived at the following conclusions:

• Most *****philes have (or have also had) long term human relationships as well or at the same time as **********ual ones, and that **********ual partners are usually dogs and/or horses (Masters, Miletski, Beetz)<ref name="Beetz2002"/><ref name="Aggrawal2008">Template:Cite book</ref>
• *****philes' emotions and care for animals can be real, relational, authentic and (within animals' abilities) reciprocal, and not just a substitute or means of expression.<ref>(Masters, Miletski, Weinberg, Beetz)</ref> Beetz believes *****philia is not an inclination which is chosen.<ref name="Beetz2002"/>
• Society in general at present is considerably misinformed about *****philia, its stereotypes, and its meaning.<ref name="Beetz2002"/> The distinction between *****philia and *****sadism is a critical one to these researchers, and is highlighted by each of these studies. Masters (1962), Miletski (1999) and Weinberg (2003) each comment significantly on the social harm caused by misunderstandings regarding *****philia: "This destroy[s] the lives of many citizens".<ref name="Beetz2002"/>

Beetz also states the following:

"The phenomenon of *****ual contact with animals is starting to lose its taboo: it is appearing more often in scholarly publications, and the public are being confronted with it, too.[...] *****ual contact with animals – in the form of ***** or *****philia – needs to be discussed more openly and investigated in more detail by scholars working in disciplines such as animal ethics, animal behavior, anthro*****logy, psychology, mental health, sociology, and the law."<ref name="BeetzPodberseck">Template:Cite book</ref>

More recently, research has engaged three further directions – the speculation that at least some animals seem to enjoy a *****philic relationship assuming sadism is not present, and can form an affectionate bond.<ref>Masters, 1962</ref> Similar findings are also reported by Kinsey (cited by Masters), and others earlier in history. Miletski (1999) notes that information on ***** with animals on the internet is often very emphatic as to what the *****phile believes gives pleasure and how to identify what is perceived as consent beforehand. For instance, Jonathan Balcombe says animals do things for pleasure. But he himself says pet owners will be unimpressed by this statement, as this is not news to them.<ref>*****o</ref>

Beetz described the phenomenon of *****philia/***** as being somewhere between crime, paraphilia and love, although she says that most research has been based on criminological reports, so the cases have frequently involved violence and psychiatric illness. She says only a few recent studies have taken data from volunteers in the community.<ref>Scie-SocialCareOnline.org.uk *****/*****philia: A Scarcely-Investigated Phenomenon Between Crime, Paraphilia, and Love</ref> As with all volunteer surveys and *****ual ones in particular, these studies have a potential for self-selection bias.<ref name="Slade2001">Template:Cite book</ref>

Medical research suggests that some *****philes only become aroused by a specific species (such as horses), some *****philes become aroused by multiple species (which may or may not include humans), and some *****philes are not attracted to humans at all.<ref>Template:Cite journal</ref><ref>Template:Cite journal</ref>

Historical and cultural perspectives

Template:Main Instances of this behavior have been found in the Bible.<ref name="aggrawal_2009_16_3">Template:Cite journal</ref> In a cave painting from at least 8000 BC in the Northern Italian Val Camonica a man is shown about to penetrate an animal. Raymond Christinger interprets that as a show of power of a tribal chief,<ref>Archaeometry.org, Link to web page and photograph, archaeometry.org</ref> and so we do not know if this practice was then more acceptable, and if the scene depicted was usual or unusual or whether it was symbolic or imaginary.<ref name="Bevan2006">Template:Cite book</ref> The Cambridge Illustrated History of Prehistoric Art says the scene may be humorous, as the penetrating man seems to be waving cheerfully with his hand at the same time. Potters seem to have spent time depicting the practice, but this may be because they found the idea amusing.<ref name="Bahn1998">Template:Cite book</ref> Dr "Jacobus X", said to be a nom-de-plume for a French author, said this was clearly "before any known taboos against ***** with animals existed."<ref>*****s Aberrations and Crimes of the Genital Sense, 1901</ref> Marc Epprecht states that authors such as Jacobus X do not deserve respect because their methodology is based on hearsay, and was designed for voyeuristic titillation of the reader.<ref>Template:Cite journal</ref> Masters said that since pre-historic man is prehistoric it goes without saying that we know little of his *****ual behaviour,<ref>Forbidden *****ual Behavior and Morality, Masters, Robert E. L., p. 5</ref> depictions in cave paintings may only show the artist's subjective preoccupations or thoughts.

Masters feels that in antiquity ***** was widespread, and believed it was often incorporated into religious ritual. He believes it to have taken place in ancient Egypt, claiming that the *****morphic forms of Ancient Egyptian gods ensures that ***** would have been part of their rites.<ref>Masters, "Prehistory of *****", part of his 1962 paper, 1966 edition, p.10</ref> There is no evidence that the presence of gods with *****morphic attributes ensures this in itself. However, Pindar, Herodotus, and Plutarch claimed the Egyptians engaged in ritual congress with goats.<ref name="BulloughBullough1994">Template:Cite book</ref> Such claims about other cultures do not necessarily reflect anything about which the author had evidence, but be a form of propaganda or xenophobia, similar to blood libel.

***** was accepted in some North American and Middle Eastern indigenous cultures.<ref name="Noram">Template:Cite book</ref> *****ual intercourse between humans and non-human animals was not uncommon among certain Native American indigenous peoples, including the Hopi.<ref name="Voget61">Voget, F. W. (1961) ***** life of the American Indians, in Ellis, A. & Abarbanel, A. (Eds.) The Encyclopaedia of *****ual Behavior, Volume 1. London: W. Heinemann, p90-109</ref><ref name=Taleyesva>Template:Cite book</ref> Voget describes the *****ual lives of ***** Native Americans as "rather inclusive," including *****.<ref name="Voget61"/> In addition, the Copper Inuit people had "no aversion to intercourse with live animals".<ref name="Voget61"/>

Several cultures built temples (Khajuraho, India) or other structures (Sagaholm, barrow, Sweden) with *****philic carvings on the exterior, however at Khajuraho these depictions are not on the interior, perhaps depicting that these are things that belong to the profane world rather than the spiritual world, and thus are to be left outside.

In the West, the most explicit records of ***** involving humans and animals activity are associated with reports of the murderous sadism, torture and ***** of the Roman games and circus, in which some authors estimate that several hundreds of thousands died. Masters believes beasts were specially trained to copulate with women: if the girls or women were unwilling then the animal would attempt *****. A surprising range of creatures was used for such purposes, and taught how to copulate vaginally or anally. Representations of scenes from the *****ual 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.<ref>R.E.L. Masters, "The Prostitute In Society", Mayflower Books</ref>

In the Church-oriented culture of the Middle Ages *****philic 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 as a spiritual being rather than one that is purely animal and carnal."<ref>Masters (1962)</ref> Some witches were accused of having congress with the devil in the form of an animal. As with all accusations and confessions extracted under torture in the witch trials in Early Modern Europe, their validity cannot be ascertained.<ref name="BulloughBullough1994"/>

Religious perspectives

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 *****. However, the teachings of the New Testament has been interpreted by some as not expressly forbidding *****.<ref name="Plummer">Template:Cite conference</ref>

In Part II of his Summa Theologica, medieval philosopher Thomas Aquinas ranked various "unnatural vices" (***** acts resulting in "venereal pleasure" rather than procreation) by degrees of sinfulness, concluding that "the most grievous is the sin of *****."<ref>Fordham.edu Aquinas on Unnatural *****</ref> Some Christian theologians extend Matthew's view that even having thoughts of adultery is sinful to imply that thoughts of committing bestial acts are likewise sinful.

There are a few references in Hindu scriptures to religious figures engaging in symbolic *****ual activity with animals such as explicit depictions of people having ***** with animals included amongst the thousands of sculptures of "Life events" on the exterior of the temple complex at Khajuraho. The depictions are largely symbolic depictions of the *****ualization of some animals and are not meant to be taken literally.<ref>The Critical and Cultural Study of the Shatapatha Brahmana by Swami Satya Prakash Saraswati, p. 415</ref> According to the Hindu tradition of erotic painting and sculpture, having ***** with an animal is believed to be actually a human having ***** with a God incarnated in the form of an animal.<ref name="PodberscekBeetz2005">Template:Cite book</ref> However, the Hindu scriptures like the Bhagavata Purana and the Devi Bhagavata Purana having ***** with animals, especially the cow, leads one to Hell, where the person is tormented by rubbing their bodies on trees with razor-sharp thorns.<ref name = "mani">Template:Cite book</ref>

Legal status

Template:***** and the Law Template:Main In many jurisdictions, all forms of *****philic acts are prohibited; others outlaw only the mistreatment of animals, without specific mention of *****ual activity. In the UK, Section 63 of the Criminal Justice and Immigration Act 2008 (also known as the Extreme *****ography Act) outlaws images of a person performing or appearing to perform an act of intercourse or oral ***** with an animal (whether dead or alive).<ref name=opsisect63>Template:Cite web</ref> Countries such as Belgium and Sweden are somewhere in between: they permit *****ual activity with animals, but prohibit the promotion of animal-oriented *****ography.<ref>Bundesrecht.Juris.de, § 184a Verbreitung gewalt- oder tier*****ographischer Schriften Distribution of violent or animal *****ographic publications in Strafgesetzbuch</ref>

Laws on *****philia are often triggered by specific incidents.<ref>Howard Fischer: Lawmakers hope to outlaw *****, Arizona Daily Star, 28 March 2006. In Arizona, the motive for legislation was a "spate of recent cases."</ref> While some laws are very specific, others employ vague terms such as "sodomy" or "*****", which lack legal precision and leave it unclear exactly which acts are covered. In the past, some ***** laws may have been made in the belief that ***** with an animal could result in monstrous offspring, as well as offending the community. Current anti-cruelty laws focus more specifically on animal welfare while anti-***** laws are aimed only at offenses to community "standards".<ref name="posner">Posner, Richard, A Guide to America's ***** Laws, The University of Chicago Press, 1996. ISBN 978-0-226-67564-0. Page 207</ref> Notable legal views include Sweden, where a 2005 report by the Swedish Animal Welfare Agency for the government expressed concern over the increase in reports of horse-ripping incidents. The agency believed current animal cruelty legislation was not sufficient in protecting animals from ***** and needed updating, but concluded that on balance it was not appropriate to call for a ban.<ref>Template:Cite web</ref> In New Zealand, the 1989 Crimes Bill considered abolishing ***** as a criminal offense, and instead viewing it as a mental health issue, but they did not, and people can still be prosecuted for it. Under Section 143 of the Crimes Act 1961, individuals can serve a sentence of seven years duration for animal *****ual ***** and the offence is considered 'complete' in the event of 'penetration'.<ref>HighBeam.com NSW: New Zealand man charged with ***** and animal crueltyTemplate:Dead link</ref><ref>Template:Cite web</ref>

Some countries once had laws against single males living with female animals, such as Alpacas.Template:Citation needed Copulating with a female alpaca is still specifically against the law in Peru.<ref name="Leavitt2003">Template:Cite book</ref>

As of 2012, ***** is illegal in 37 U.S. states. Most state ***** laws were enacted between 1999 and 2012.<ref>Template:Cite web</ref> Until 2005, there was a farm near Enumclaw, Washington that was described as an “animal brothel”, where people paid to have ***** with animals. After an incident on 2 July 2005, when a man was pronounced dead in the emergency room of the Enumclaw community hospital after his colon ruptured due to having been sodomized by a horse, the farm garnered police attention. The state legislature of the State of Washington, which had been one of the few states in the United States without a law against *****, within six months passed a bill making ***** illegal.<ref>Johnston, Lynda and Longhurst, Robyn Space, Place, and ***** Lanham, Maryland:2010 Rowman & Littlefield Publishers Page 110</ref><ref>"Man dies after ***** with horse". News24, 19 July 2005</ref> Arizona,<ref>Template:Cite web</ref> Alaska<ref>Template:Cite web</ref> and Florida now ban *****.<ref>*****o</ref> When such laws are proposed, they are never questioned or debated.<ref>Template:Cite web</ref><ref>Template:Cite web</ref> Laws which prohibit non-abusive ***** have been criticized for being discriminatory, unjust and unconstitutional.<ref name="interdis"/><ref name="mroberts" />

*****ography

Template:Commons category

Template:Main Template:Category see also *****ography involving ***** with animals is widely illegal, even in most countries where ***** itself is not explicitly outlawed.Template:Citation needed

In the United States, *****philic *****ography would be considered obscene if it did not meet the standards of the Miller Test and therefore is not openly sold, mailed, distributed or imported across state boundaries or within states which prohibit it. Under U.S. law, 'distribution' includes transmission across the Internet. Production and mere possession appear to be legal, however. U.S. prohibitions on distribution of *****ual or obscene materials are Template:As of in some doubt, having been ruled unconstitutional in United States v. Extreme Associates (a judgement which was overturned on appeal, December 2005).

Similar restrictions apply in Germany (see above). In New Zealand the possession, making or distribution of material promoting ***** is illegal.

The potential use of media for *****ographic movies was seen from the start of the era of silent film. Polissons and Galipettes (re-released 2002 as "The Good Old Naughty Days") is a collection of early French silent films for brothel use, including some animal *****ography, dating from around 1905 – 1930.

Material featuring ***** with animals is widely available on the Internet, due to their ease of production, and because production and sale is legal in countries such as Denmark.Template:Citation needed Prior to the advent of mass-market magazines such as Playboy, so-called Tijuana Bibles were a form of *****ographic tract popular in America, sold as anonymous underground publications typically comprising a small number of stapled comic-strips representing characters and celebrities.<ref>An example digitized Tijuana Bible entitled The Pet from the 1960s is linked at tijuanabibles.org page link (also see full size and search).</ref> The promotion of "stars" began with the Danish Bodil Joensen, in the period of 1969–72, along with other ***** actors such as the Americans Linda Lovelace (Dogarama, 1969), Chessie Moore (multiple films, c. 1994), Kerri Downs (three films, 1998) and Calina Lynx (aka Kelly G'raffe) (two films, 1998). Another early film to attain great infamy was "Animal Farm", smuggled into Great Britain around 1980 without details as to makers or provenance.<ref>Channel14Sales.comTemplate:Dead link The Search for Animal Farm (documentary, part of the Dark Side of ***** series) (April 2006, Channel 4, UK)</ref> The film was later traced to a crude juxtaposition of smuggled cuts from many of Bodil Joensen's 1970s Danish movies.

Into the 1980s the Dutch took the lead, creating figures like "Wilma" and the "Dutch Sisters". In 1980s, "*****" was featured in Italian adult films with actresses like Denise Dior, Francesca Ray, and Marina Hedman, manifested early in the softcore flick Bestialità in 1976.

Today, in Hungary, where production faces no legal limitations, *****philic materials have become a substantial industry that produces numerous films and magazines, particularly for Dutch companies such as Topscore and Book & Film International, and the genre has stars such as "Hector", a Great Dane starring in several films. Many Hungarian mainstream performers also appeared anonymously in animal *****ography in their early careers. For example, Suzy Spark.<ref>EuroBabeIndex.com, Suzy Spark</ref>

In Japan, animal *****ography is used to bypass censorship laws, often featuring Japanese and Swedish female models performing fellatio on animals, because oral penetration of a non-human penis is not in the scope of Japanese mosaic censor. Sakura Sakurada is an AV idol known to have appeared in animal *****ography, specifically in the AV The Dog Game in 2006. While primarily underground, there are a number of animal *****ography actresses who specialize in ***** movies. A box-office success of the 1980s, 24 Horas de *****o Explícito featured *****philia.

In the UK Section 63 of the Criminal Justice and Immigration Act 2008 criminalises possession of realistic *****ographic images depicting ***** with animals (see extreme *****ography), including fake images and simulated acts, as well as images depicting ***** with dead animals, where no crime has taken place in the production. The law provides for sentences of up to two years in prison; a sentence of 12 months was handed down in one case in 2011.<ref>‘Acts of depravity’ found on dad’s computer, Reading Post, 26 January 2011</ref>

*****ography of this sort has become the business of certain spammers such as Jeremy Jaynes and owners of some fake TGPs, who use the promise of "extreme" material as a bid for users' attention.

Health and safety

Template:Main Infections that are transmitted from animals to humans are called *****noses. Some *****noses may be transferred through casual contact, but others are much more readily transferred by activities that expose humans to the semen, vaginal fluids, urine, saliva, feces and blood of animals. Examples of *****noses are Brucellosis, Q fever, leptospirosis, and toxocariasis. Therefore *****ual activity with animals is, in some instances, a high risk activity. Allergic reactions to animal semen may occur, including anaphylaxis. Bites and other trauma from penetration or trampling may occur.

*****philes

Non-*****ual *****philia

The love of animals is not necessarily *****ual in nature. In psychology and sociology the word "*****philia" is sometimes used without *****ual implications. Being fond of animals in general, or as pets, is accepted in Western society, and is usually respected or tolerated. However, the word *****philia is used to mean a *****ual preference towards animals, which makes it <ref name="CraigheadNemeroff2002">Template:Cite book</ref> a paraphilia. Some *****philes may not act on their *****ual attraction to animals. People who identify as *****philes may feel their love for animals is romantic rather than purely *****ual, and say this makes them different from those committing entirely *****ually motivated acts of *****.<ref name="Delaney2003">Template:Cite book</ref>

*****phile community

An online survey which recruited participants over the internet concluded that prior to the arrival of widespread computer networking, most *****philes would not have known other *****philes, and for the most part, *****philes engaged in ***** secretly, or told only trusted friends, family or partners. The internet and its predecessors made people able to search for information on topics which were not otherwise easily accessible and to communicate with relative safety and anonymity. Because of the diary-like intimacy of blogs and the anonymity of the internet, *****philes had the ideal opportunity to "openly" express their *****uality.<ref>Montclair, 1997, cited by Miletski 1999 p.35</ref> As with many other alternate lifestyles, broader networks began forming in the 1980s when participating in networked social groups became more common at home and elsewhere.<ref name="Weinberg and Williams">Weinberg and Williams</ref> Such developments in general were described by Markoff in 1990; the linking of computers meant that people thousands of miles apart could feel the intimacy akin to being in a small village together.<ref>Markoff, 1990</ref> The popular newsgroup alt.*****.*****, said to be in the top 1% of newsgroup interest (i.e. number 50 out of around 5000), – and reputedly started in humor<ref>Miletski p.35</ref> – along with personal bulletin boards and talkers, chief among them Sleepy's multiple worlds, Lintilla, and Planes of Existence, were among the first group media of this kind in the late 1980s and early 1990s. These groups rapidly drew together *****philes, some of whom also created personal and social websites and internet forums. By around 1992–1994, the wide social net had evolved.<ref>Miletski (1999)</ref> This was initially centered around the above-mentioned newsgroup, alt.*****.*****, which during the six years following 1990 had matured into a discussion and support group.<ref>Milteski (1999), p.35</ref><ref>Andriette, 1996</ref><ref>Fox, 1994</ref><ref>Montclair, 1997.</ref> The newsgroup included information about health issues, laws governing *****philia, bibliography relating to the subject, and community events.<ref>Donofrio, 1996.</ref> Since the 1990s, other *****phile websites have been created and have grown in size; for example, the *****phile website and internet forum "beastforum.com" has more than one million members as of March 2012.<ref>Template:Cite web</ref><ref>Template:Cite web</ref>

Weinberg and Williams observe that the internet can socially integrate an incredibly large number of people. In Kinsey’s day contacts between animal lovers were more localized and limited to male compatriots in a particular rural community. Further, while the farm boys Kinsey researched might have been part of a rural culture in which ***** with animals was a part, the ***** itself did not define the community. The *****phile community is not known to be particularly large compared to other subcultures which make use of the internet, so Weinberg and Williams surmised its aims and beliefs would likely change little as it grew. Those particularly active on the internet may not be aware of a wider subculture, as there is not much of a wider subcultureTemplate:Clarify, Weinberg and Williams felt the virtual *****phile group would lead the development of the subculture.<ref name="Weinberg and Williams"/>

There also exist websites which aim to provide support and social assistance to *****philes (including resources to help and rescue *****d or mistreated animals), but these are not usually well publicized. Such work is often undertaken as needed by individuals and friends, within social networks, and by word of mouth. One notable early attempt at creating a *****phile support structure focused on social and psychological support was the newsgroup soc.support.*****philia, which was proposed in 1994 but narrowly failed to meet the 2/3 majority needed to be createdTemplate:Clarify. There was also a German support group called "Interessengemeinschaft *****philer Menschen ("*****phile Interest Group").<ref>Miletski (1999) p. 22</ref>

*****philes tend to experience their first **********ual feelings during adolescence, and tend to be secretive about it, hence limiting the ability for non-Internet communities to form:<ref name="browplm2">Template:Cite web</ref>

"I asked him [a *****phile] when he had his first inkling of being a *****phile. 'When you're a kid, you're not really aware of too much *****ually,' he says. 'But I was always interested in animals, starting around age 10. It was an extension of my affection for the dog and of my discovery of *****. He's a male. I'm a male. I wanted to make him feel good.' His attraction to dogs became stronger in his *****s and stronger yet in his 20s. 'For years, I thought I was the only one who did this,' James says. 'I felt like there was no one I could talk to about this. I definitely knew I wasn't going to be talking to my parents or my friends about this.'[...] 'This is not a fetish,' James says of his attractions. 'It's an orientation, a lifestyle.'"<ref name="browplm2"/>

Debate over *****philia or *****philic relations

Because of its controversial nature, people have developed arguments both for<ref name="singer01">Template:Cite web</ref> and against<ref>Template:Cite web</ref> *****philia. Arguments for and against **********ual activity from a variety of sources, including religious, moral, ethical, psychological, medical and social.

Arguments against *****philia

*****philia is seen by the government of the United Kingdom as profoundly disturbed behavior (as indicated by the UK Home Office review on *****ual offences in 2002).<ref>Template:Cite book</ref> Andrea Beetz states there is evidence that there can be violent *****sadistic approaches to ***** with animals. Beetz argues that animals might be traumatized even by a non-violent, *****ual approach from a human;<ref name="Beetz 2002, section 5.2.8">Beetz 2002, section 5.2.8</ref> however, Beetz also says that in some cases, non-abusive ***** can be reciprocally pleasurable for both the human and non-human animal.<ref name="Beetz 2002, section 5.2.8"/>

An 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 ***** 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."<ref>Wesleyjsmith.com and Weeklystandard.com, 31 August 2005</ref>

One of the primary critiques of *****philia is that *****philic activity is harmful to animals and necessarily abusive, because animals are unable to give or withhold consent.<ref name=Regan63>Regan, Tom. Animal Rights, Human Wrongs. Rowman & Littlefield, 2003, pp. 63–4, 89.</ref>

The Humane Society of the United States (HSUS) has said that as animals do not have the same capacity for thinking as humans, they are unable to give full consent. The HSUS takes the position that all *****ual activity between humans and animals is abusive, whether it involves physical injury or not.<ref>***** *****, NManimalControl.com</ref> In his 1993 article, Dr. Frank Ascione stated that "***** may be considered abusive even in cases when physical harm to an animal does not occur." In a 1997 article, Piers Beirne, Professor of Criminology at the University of Southern Maine, points out that 'for genuine consent to *****ual relations to be present...both participants must be conscious, fully informed and positive in their desires.'<ref>Template:Cite web</ref><ref>Template:Cite journal</ref>

Arguments for *****philia

Defenders of *****philia argue that "consent" is irrelevant because many legal human practices (such as semen collection, artificial insemination, hunting, laboratory testing, and slaughtering animals for meat) do not involve the consent of the animal.<ref>Template:Cite web</ref> Brian Cutteridge states the following regarding this argument:

"Animal *****ual autonomy is regularly violated for human financial gain through procedures such as [artificial insemination and slaughter]. Such procedures are probably more disturbing physically and psychologically than acts of *****philia would be, yet the issue of consent on the part of the animal is never raised in the discussion of such procedures. To confine the 'right' of any animal strictly to acts of *****philia is thus to make a law [against *****philia] based not on reason but on moral prejudice, and to breach the constitutional rights of *****philes to due process and equality before the law. [...] Laws which criminalize *****philia based on societal abhorrence of such acts rather than any real harm caused by such acts are an unjust and unconstitutional infringement on individual liberty."<ref name="interdis">Template:Cite web</ref>

Miletski believes that "Animals are capable of *****ual consent – and even initiation – in their own way."<ref>Miltski, 1999, p.50</ref> It is not an uncommon practice for dogs to attempt to copulate with ("hump") the legs of people of both genders.<ref>Cauldwell, 1948 & 1968; Queen, 1997</ref> 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.<ref name="Beetz 2002, section 5.2.8"/> Those supporting *****philia feel animals sometimes even seem to enjoy the *****ual attention<ref>Blake, 1971, and Greenwood, 1963, both cited in Miletski, 1999</ref> or voluntarily initiate *****ual activity with humans.<ref name="Dekkers, 1994">Dekkers, 1994</ref> Animals such as dogs can be willing participants in *****ual activity with humans, and "seem to enjoy the attention provided by the *****ual interaction with a human."<ref name="interdis"/> Animal owners normally know what their own pets like or do not like. Most people can tell if an animal does not like how it is being petted, because it will move away. An animal that is liking being petted pushes against the hand, and seems to enjoy it. To those defending *****pilia this is seen as a way in which animals give consent, or the fact that a dog might wag its tail.<ref>(Einsenhaim, 1971, cited in Katmandu, 2004)"</ref>

Utilitarian philosopher and animal liberation author Peter Singer argues that *****philia is not unethical so long as it involves no harm or cruelty to the animal<ref name=SingerNerve>Singer, Peter. Heavy Petting, Nerve, 2001.</ref> (see Harm principle). In the article "Heavy Petting,"<ref name="Singer01">Template:Cite web</ref> Singer argues that **********ual activity need not be abusive, and that relationships could form which were mutually enjoyed. Singer and others have argued that people's dislike of ***** is partly caused by irrational speciesism and anthropocentrism.<ref>Template:Cite journal</ref><ref>Template:Cite journal</ref> Because interspecies ***** occurs in nature,<ref>Template:Cite web</ref> and because humans are animals,<ref>https://www.stanford.edu/group/pwruab/cgi-bin/pwrofthepen/wp-content/uploads/2008/04/kerstin-grune1.pdfTemplate:Full</ref> supporters argue that **********ual activity is not "unnatural" and is not intrinsically wrong.<ref name="mroberts">Template:Cite journal</ref><ref>Template:Cite journal</ref>

*****philes claim that they are not abusive towards animals:<ref name="scientam">Template:Cite web</ref>

"In other recent surveys, the majority of *****philes scoffed at the notion that they were abusive toward animals in any way—far from it, they said. Many even consider themselves to be animal welfare advocates in addition to *****philes."<ref name="scientam"/>

Template:Anchor Jacob M. Appel has also advocated for the decriminalization of *****, arguing that lack of consent is not a meaningful concept when discussing human-animal *****. He has written that society does "not describe owning a pet dog as kidnapping, even when the canine is restricted to the inside of a home, although confining a human being in the same manner would clearly be unethical." He also states that animals do not "consent" to have ***** with each other. According to Appel, such relations "may well be neutral or even pleasurable for the animals concerned", and are primarily prohibited because of social taboos and knee-jerk reactions.<ref name="Appel1">Appel, Jacob M. (13 March 2009) "Three Reasons Society Shouldn't Rush to Condemn *****", Opposing Views</ref> He argues that there are no defensible philosophical reasons for the creation of anti-**********ual laws which prohibit non-cruel *****, and that such laws are unjust, irrational and discriminatory.<ref name="Appel1"/> He also believes that current negative attitudes towards *****philia may be a result of cultural relativism, since other cultures in the past have accepted it.<ref name="Noram"/><ref name="Voget61"/> In 2011, American attorney Carl Person listed ***** as one of several "victimless crimes" he felt should not be regulated. He later stated that he does not practice or advocate ***** and "threw (it in) for the sake of controversy."<ref>Template:Cite web</ref>

Research has proven that non-human animals can and do have ***** for non-reproductive purposes (and for pleasure).<ref name="Poiani">Template:Cite book</ref> In 2006, a Danish Animal Ethics Council report concluded that ethically performed **********ual activity is capable of providing a positive experience for all participants, and that some non-human animals are *****ually attracted to humans<ref>Danish Animal Ethics Council report Udtalelse om menneskers seksuelle omgang med dyr published November 2006. Council members included two academics, two farmers/smallholders, and two veterinary surgeons, as well as a third veterinary surgeon acting as secretary.</ref> (for example, dolphins).<ref>*****o</ref>

Mentions in the media

Because of its controversial nature, different countries vary in the discussion of *****. Often *****ual matters are the subject of legal or regulatory requirement. In 2005 the UK broadcasting regulator (OFCOM) updated its code stating that freedom of expression is at the heart of any democratic state. Adult audiences should be informed as to what they will be viewing or hearing, and the *****, who cannot make a fully informed choice for themselves, should be protected. Hence a watershed and other precautions were set up for explicit *****ual material, to protect ***** people. *****phile activity and other *****ual matters may be discussed, but only in an appropriate context and manner.<ref>Template:Cite web</ref>

The IPT was replaced after the Films, Videos, and Publications Classification Act in 1993, replaced with bodies designed to allow both more debate and increased consistency, and possession and supply of material that it is decided are objectionable was made a criminal offence.<ref>Scholar.Google.co.uk An Objectionable offence (a critique of this part of the act)Template:Dead link</ref>

Mention in the media is often comical in nature. References to ***** are not uncommon in some media, especially adult cartoon series such as Family Guy and South Park, satirical comedy such as Borat, and films (especially shock exploitation films), although a few broadcasters such as Howard Stern (who joked about ***** 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 *****philic *****ographic movies at peak ***** listening time) have been reprimanded by their stations for doing so.Template:Citation needed

In literature, American novelist Kurt Vonnegut refers to a photo of a woman attempting *****ual intercourse with a Shetland Pony in The Sirens of Titan, Slaughterhouse Five, and God Bless You, Mr. Rosewater. Philip K. Dick also refers to a photo of a woman copulating with a Shetland Pony in Flow My Tears The Policeman Said. John Irving's novel The Cider House Rules repeatedly mentions a *****ographic photograph depicting oral ***** on a pony. In Clerks II Randal orders a donkey show as a going away present for his best friend Dante, in which it is referred to as "interspecies erotica" by the male performer.

Books, articles and documentaries about *****philia

Academic and professional

• Andrea Beetz PhD: ***** and *****philia (2005), ISBN 978-1-55753-412-5
• Andrea Beetz PhD: Love, Violence, and *****uality in Relationships between Humans and Animals (2002), ISBN 978-3-8322-0020-6
• Template:Cite journal
• Template:Cite journal
• Ellison, Alfred, ***** Between Humans & Animals: The Psycho-Mythic Meaning of *****, San Diego: Academy Press, 1970. [paperback, volumes 1 and 2]
• Hani Miletski PhD: ***** – *****philia: An exploratory study, Diss., The Institute for Advanced Study of Human *****uality. – San Francisco, CA, October 1999
  • Hani Miletski PhD: *****/*****philia – An exploratory study, 2000, Scandinavian Journal of *****ology, 3(4), 149–150.
• Hani Miletski PhD: Understanding ***** and *****philia, 2002, available at Hani Miletski's Homepage (Book review by Journal of ***** Research, May 2003)
• Hans Hentig PhD: Soziologie der *****philen Neigung (Sociology of the *****phile Preference) (1962)
• Harris, Edwin. Animals as ***** Partners, 1969
• Havelock Ellis, Studies in the psychology of *****, Vol. V (1927) ch.4
  covering Animals as Sources of Erotic Symbolism—Mixoscopic *****philia—Erotic *****philia—*****erastia—*****—The Conditions that Favor *****—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 *****. online version
• Josef Massen: *****philie – Die *****uelle Liebe zu Tieren (*****philia – the *****ual love of/for animals) (1994), ISBN 978-3-930387-15-1
• Kahn, Richard. *****philia and *****: Cross-cultural Perspectives. In Marc Bekoff (ed.), Encyclopedia of Human-Animal Relationships. Greenwood Press, (2007).
• Lindzey, A. "On *****philia". The Animals' Agenda, Westport: May/Jun 2000. Vol. 20, Iss. 3; p. 29.
• 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 978-0-521-63113-6
• Roland Grassberger PhD: Die Unzucht mit Tieren (***** with Animals) (1968)
• S. Dittert, O. Seidl and M. Soyka: *****philie zwischen Pathologie und Normalität: Darstellung dreier Kasuistiken und einer Internetbefragung (*****philia 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 10 June 2004 (PDF) English machine translationTemplate:Dead link

Other books

• Midas Dekkers: Dearest Pet: On *****, ISBN 978-1-85984-310-9
• Mark Matthews: The Horseman: Obsessions of a *****phile, ISBN 978-0-87975-902-5
  (German translation: Der Pferde-Mann, 2nd Print 2004, ISBN 978-3-8334-0864-9)
• Marjorie B. Garber: Dog Love, ISBN 978-0-641-04272-0
• Gaston Dubois-Dessaule: Etude sur la bestialité au point de vue historique, médical et juridique (The Study of ***** from the Historical, Medical and Legal Viewpoint) (Paris, 1905)

• Reprinted 2003 as – Gaston Dubois-Desaulle: *****: An Historical, Medical, Legal, and Literary Study, University Press of the Pacific (1 November 2003), ISBN 978-1-4102-0947-4 (Paperback Ed.)

• A.F. Neimoller:
  • ***** and the Law: A Resume of the Law and Punishments for ***** with Typical Cases from Fif*****th Century to the Present (1946)
  • ***** in Ancient and Modern Times: A Study of the *****ual Relations of Man and Animals in All Times and Countries (1946)
• Marie-Christine Anest: *****philie, homo*****ualite, rites de passage et initiation masculine dans la Greece contemporaine (*****philia, homo*****uality, rites of passage and male initiation in contemporary Greece) (1994), ISBN 978-2-7384-2146-3
• Robert Hough: The Final Confession Of Mabel Stark (Stark was the world's premier tiger trainer of the 1920s, specializing in highly *****ualized circus acts. She wore white outfits 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

• Animal ***** (October 2009) "Bizarre Magazine speak to a couple who run ***** web sites and star in the films"
• The Joy Of Beasts (3 December 2000, Independent on Sunday, UK)
• Heavy Petting (2001, Peter Singer Nerve.com)
• *****ual Contact With Animals (October 1977, Pomeroy PhD) (co-author of the Kinsey Reports)
• All opposed, say "neigh" (1999, RiverFront Times, discussing the British documentary and Missouri's legislation)
• A Goat's Eyes are so Beautiful (May 2004) "Tanya Gold, reviewing the Edward Albee play, finds that love affairs with pets are not as unusual as you'd think"

Film, television and radio

• Animal passions (part of the Hidden Love series) (1999, follow-up sequel 2004, Channel 4, UK): Ofcom [the UK television regulator] reported that: "This was a serious documentary exploring a rare minority *****ual orientation. Although the programme gave an opportunity for *****philes to express their opinions, the effect was neither to sensationalise nor normalise their behaviour."
• *****e et confidences (April 2002, CBSC Decision C01/02-329, Canada): Hour-long ***** information program hosted by *****ologist Louise-Andrée Saulnier discussing *****philia. Covered folklore, academic studies and general information, plus telephone call-in from viewers describing their *****philic experiences and stories they had heard.
• Talk Sport Radio (December 2002, UK): Live talkshow interview with lifelong *****phile, followed by call-in discussion.
• Animal Love (1995, Ulrich Seidl, Austria)
• ***** (2007), a documentary of the life and death of Kenneth Pinyan, and those who came to Enumclaw for a similar reason. One of 16 out of 856 candidates awarded a place at the Sundance Film Festival 2007.
• Sleeping Dogs Lie (also known as 'Stay'): A romantic comedy in which a girl's engagement is heavily tested when she confesses to her fiance that when *****er she performed oral ***** on her dog.
• Vase de Noces, a controversial Belgian art film about the disturbing *****ual relationship between a man and his pig.

See also

Template:Multicol

Template:Multicol-break

 
Template:Commons category Template:Multicol-end

References and footnotes

     | references-column-width 
     | references-column-count references-column-count-{{#if:1|3}} }}
   | {{#if: 
     | references-column-width }} }}" style="{{#if: 3
   | {{#iferror: {{#ifexpr: 3 > 1 }}
     | Template:Column-width
     | Template:Column-count }}
   | {{#if: 
     | Template:Column-width }} }} list-style-type: {{#switch: 
   | upper-alpha
   | upper-roman
   | lower-alpha
   | lower-greek
   | lower-roman = {{{group}}}
   | #default = decimal}};">

External links

Template:Wiktionary

• Encyclopedia of Human *****uality entry for "*****" at *****ology Department of Humboldt University, Berlin.
• *****philia References Database ***** and *****sadism criminal executions.Template:Dead link
• Animal ***** Crime Database search form for the U.S. and UK.

Template:**********uality Template:Paraphilia.