The development of criminal punishment for homosexual activity and sodomy in the Czech republic This thesis deals with the development of the criminalization of homosexual intercourse and sodomy in the Czech Republic. The aim of this work is to monitor the development of decriminalization of homosexual intercourse and, marginally, sodomy with an emphasis on the period from 1852 to the present. The work is conceived as an analysis of criminal provisions applicable during the period and at the same time monitoring the circumstances that led to decriminalization. The following are examples of punishments for homosexual conduct and sodomy as stated by selected decisions of the courts. The work is divided into an introduction, followed by the monitored period into four parts, and these parts are divided into sections and subsections, followed by a conclusion. The first part follows the historical period from antiquity to 1852, where each time period is described very briefly, with emphasis on the relevant provisions of penial laws for homosexual intercourse and bestiality. The second part follows the period between 1852 and 1961. This period is already examined in detail, with emphasis on the period of the First Republic, where there were efforts to decriminalize homosexual act and where they conducted...

Bestiality was one of the most severely-punished crimes in 17th and 18th century Sweden. More individuals have been executed for bestiality in Sweden than for witchcraft. The sentence for bestiality was decapitation and being burnt at the stake. Even the animals with which the sodomist had had intercourse were slaughtered and burned publicly at the place of execution. An even greater number of people were sentenced to corporal punishment and forced labour in iron collars for attempting to commit bestiality. Despite the severe penalty the number of trials increased dramatically during the first half of the 18th century, culminating sometime mid-century. Bestiality, together with infanticide, stood out as the most serious of contemporary Swedish social problems. The numerous trials and executions for bestiality seem to have had few if any parallels in contemporary Europe! The purpose of this dissertation is to reconstruct, with the aid of trial records, the various cultural and symbolic significations which acts of bestiality conjured up for the society of the day, as well as to provide an explanation for the increase in the number of trials and its geographic distribution. The first section of this research assignment is inspired by the research traditions which fall under the headings of historical anthropolgy and history of mentalities. The second section is of a more traditional social- historical nature. The conflict and interaction between an elite culture in the service of authority and a folk culture with its roots in traditional customs and ways of thinking comprise a unifying and comprehensive theme in the present dissertation. The source material is composed of judgements and hearing reports from a total of 1,510 trials conducted during the period 1635- 1754, equivalent to the greater percentage of all the trials concerning bestiality dealt with by the district courts in Sweden at that time. By the middle of the 18th century the population living within the area under investigation was something more than one and one-half million souls. The present study shows that the bestiality trials in 17th and 18th century Sweden can be explained neither as the result of a one-sided campaign on behalf of the authorities, nor as a way in which local communities tried to get rid of inconvenient and marginalized individuals. Instead, the numerous denunciations and confessions must be seen as the result of an interaction between the desire of the authorities to exercise control and to legitimize its power, and a popular problemization of the act of bestiality itself. Three areas for problematizing have been pointed out, all of whom contributed to an increased willingness to accuse and confess: the merging of sin and crime within a framework of a justice system featuring public punishment and atonement rituals; transgression of the border between man and beast and conceptions of that which is physically impure; and a traditional job delegation between the sexes and between boys and men which led to different roles in relation to the animals. In a European perspective, the latter was perhaps the most specific to Sweden. / digitalisering@umu

Mémoire (M.A.)--Université du Québec à Chicoutimi, 1997. / Ce mémoire a été réalisé à l'Université du Québec à Chicoutimi dans le cadre du programme de maîtrise en arts plastiques de l'Université du Québec à Montréal extentionné à l'Université du Québec à Chicoutimi. CaQCU Document électronique également accessible en format PDF. CaQCU

Conflicts between humans and baboons (Papio ursinus) have become a significant management challenge on Nelson Mandela Metropolitan University’s (NMMUs) George Campus, which is located in peri-urban George in the Garden Route, of the Western Cape of South Africa. Current management policy, although required to be ‘scientifically’ based, largely relies on studies done outside the Garden Route. This study addresses the question of how the management of human-baboon relations could be improved on the campus. A case study was undertaken which aimed at addressing the cohabitation of baboons and humans on the NMMU campus, specifically human-baboon resource selection and interaction. The research methodology and the related analytical tools were primarily quantitative but were supplemented by some qualitative data drawn from interviews. Data collected was used to determine landscape features acting as Keystone Resource Areas (KRAs) for both humans and baboons on the campus. Relationships between the frequency and location of negative interactions, and resident-baboon distribution on the campus were also determined. Two key findings emerged from the research. First, residences, non-residence buildings and waste disposal stations act as KRAs for both humans and baboons. Second, the frequency of negative interaction correlates with the time spent by residents and baboons at residences, where common negative interactions between baboons and humans are known to occur. It is postulated that cohabitation on the NMMU George Campus is causing the habituation of baboons, a loss of fear of humans and association of humans with high energy foods. As a result, present cohabitation contributes to negative human-baboon relations in the George area. To ensure sustainable co-existence between humans and baboons on the George Campus, management should implement zonation and wildlife monitoring to reverse the loss of baboon fear of humans and better limit the availability of human-derived foods. In addition, management should consider giving stakeholders co-management roles to foster and facilitate knowledge and responsibility partnerships, and subsequently correct any misunderstandings related to human-baboon relations on the campus. Recommendations for further research include sampling beyond campus boundaries to compensate for regional variations in baboon behaviour and the biophysical environment.

À une époque qui se concentre sur l’avenir de l’humanité, Maupassant s’intéresse aux origines. Pour lui, l’homme est un « animal humain » en qui coexistent le moderne et l’archaïque. C’est à ce regard original que nous invite son œuvre, qui travaille à montrer le primitif dans et non contre le civilisé. En quoi le primitif est-il une figure dérangeante ? En quoi le rapport à la nature et au corps est-il primitif ? Ici, le rapport à la nature, le corps, la sexualité, l’animalité, la bêtise sont traités comme des composantes irréductibles de l’humain. Mais la nature et le corps sont fondamentalement ambivalents. La figure du primitif, par son inscription dans la matière, est donc un miroir troublant tendu à l’homme du XIXe siècle. Ainsi définie, la notion de primitif fonctionne, si l’on peut dire, comme un pavé dans la mare, qui éclabousse la notion de civilisation et ses valeurs. Dénonçant la société comme dénaturée, Maupassant en vient à mettre en question la définition même de la civilisation et à mettre en cause l’opposition traditionnelle entre sauvage et civilisé. L’acception anthropologique de la notion de primitif, et plus particulièrement le principe de « participation », jettent a posteriori un éclairage singulier sur l’œuvre. C’est l’angle d’attaque de la dernière partie. Parce qu’elle échappe au normatif, la figure du primitif met à mal ce qui, dans la société, a valeur de cadre, de loi. Aussi assiste-t-on chez Maupassant au brouillage des différenciations sexuelle, sociale et morale, ainsi qu’au brouillage des frontières entre folie et raison, et entre fantastique et réaliste. De cet ébranlement des repères participe, enfin, une écriture elle-même primitive. / At a time when the future of humanity was all that mattered, Maupassant focused on the origins. For him man is a “human animal” combining elements of both modern and archaic behaviour. This original approach is the one Maupassant wants us to adopt with regard to his work, in which he endeavours to reveal the primitive aspect of man within his civilized refinement and not in opposition to it. In what way is the primitive an element which is disturbing? How does Maupassant portray the relationship between nature and the human body as primitive? He describes nature, the body, sexuality, animality and stupidity as irreducible components of man. However, nature and the human body are fundamentally ambivalent. The primitive element holds up a disturbing mirror image to the 19th century man. As such, it is tantamount to setting the cat among the pigeons, thereby tarnishing the notion of civilized man and his values. By condemning society as unnatural, Maupassant challenges the actual definition of civilized behaviour, and questions the traditional opposition between the civilized and the uncivilized. The anthropological acceptance of the concept of primitive, and in particular the principle of “participation”, in hindsight throws a different light on Maupassant’s works. This is the angle adopted in the last section. Because it defies norms, the notion of primitive refutes what constitutes the framework and laws of society. Hence Maupassant’s works blur the distinctions between social, sexual and moral behaviour, as well as those between madness and reason, between fantasy and realism. Lastly Maupassant contributes to this breakdown of bearings with his primitive style of writing

Animal welfare is a topic subjected to great controversy, mostly within moral philosophy. The moral issue of human behaviour is often dealt with, alongside whether nonhuman animals are eligible certain rights. In our world, how humans behave towards nonhuman animals have fallen into something of political oblivion, which is the departure-point for this research. The essay’s discourse surrounds nonhuman animals’ political and moral status in Sweden, with the aim of drawing conclusions regarding whether they can be said to possess it. This is done through an analysis of ideas, using dimensions as tools, problematizing the Swedish parliamentary parties' views on animal welfare. A better understanding for nonhuman animals’ situation in Sweden has been provided, showing that there is no animal rights mentality tangible, while speciesist and utilitarian attitudes towards nonhuman animals dominate. The analysis show that nonhuman animals in Sweden possess moral status, as the parties agree that nonhuman animals should be spared from unnecessary suffering, and their welfare seems to count in its own right. However, human interests tend to take precedence in most cases, and in the end, nonhuman animals cannot be considered to possess any political status, despite their unmistakable presence in our society.

Cette thèse propose une étude globale des bestiaires rabelaisiens à partir de l’exploration de ses sources antiques et médiévales. La focale critique se concentre d’abord sur les torsions qu’impose Rabelais aux genres littéraires rattachés à des figures animales prototypiques : l’inversion des paradigmes épiques du cheval et du porc ; le brouillage et la démultiplication des bêtes charivariques et farcesques ; la mise en crise des animaux exemplaires de la fable. Elle s’ouvre ensuite aux jeux du célèbre humaniste avec les figures animales des écrits savants et sérieux : encyclopédies, littérature gnomique, livres de cuisine. Finalement, le point de vue se renverse pour examiner les effets esthétiques et sensoriels de ces bestiaires sur le lecteur et l’auditeur, et en dégager une certaine esthétique grotesque. Cette enquête débouche sur la redéfinition de l’humanisme rabelaisien, qui se révèle dans l’épreuve et à l’épreuve d’une profusion d’images animales. / This dissertation analyses François Rabelais’ bestiaries through the exploration of its antique and medieval sources. The first part of this thesis focuses on the way Rabelais distorts certain literary genres containing prototypical animal figures by reversing the epic paradigms associated with horses and boars, multiplying and merging farces and charivaris’ animals, and undermining the exemplary animals portrayed in the fables. The next part uncovers how the famous humanist plays with animal figures drawn from scholarly and serious writings such as encyclopedias, gnomic literature, and recipe books. The third part overturns this perspective to examine the aesthetical and sensory impact of these bestiaries on the reader and listener as well as the grotesque aesthetic they seem to thrive from. Overall, this investigation leads to a redefinition of the Rabelaisian humanism, which reveals itself through an abundance of animal images.

Bien que les contacts sexuels entre humains et animaux (bestialité et zoophilie) semblent exister depuis le tout début de l’histoire de l’humanité, les écrits scientifiques sur ce sujet demeurent peu nombreux. Au fil du temps, ce phénomène a été illustré dans l’art, dans la mythologie, dans les textes religieux, dans les procès de mœurs, les procès sur la défense des droits des animaux et dans bien d’autres sphères témoignant de la présence et de l’intérêt public pour ce phénomène. Ceci dit, ce n’est que dans les dernières décennies que les chercheurs ont tenté de décrire et de comprendre la zoophilie et la bestialité, et à ce jour, les études demeurent largement descriptives. La perception que les chercheurs ont de la zoophilie et de la bestialité est encore fragmentée et cette étude tente d’ajouter un nouveau morceau à cette mosaïque de connaissances en comparant sur différentes variables des personnes ayant ou ayant eu par le passé des contacts sexuels avec des animaux à des personnes n’ayant pas eu de tels contacts. Pour ce faire, nous nous sommes intéressés aux écrits, anciens et récents, et avons cherché à vérifier certaines des informations répertoriées dans ces écrits, et surtout, nous nous sommes demandé ce qui différenciait les deux groupes (outre les contacts sexuels avec les animaux). Au moyen de questionnaires informatisés et déposés sur un site internet créé pour l’étude, nous avons sondé 440 personnes à travers 27 pays (219 zoophiles et 221 non-zoophiles). Tous les participants ont été recrutés via internet et la participation à l’étude était entièrement anonyme. Les données colligées ont ensuite été analysées à l’aide de statistiques descriptives (moyenne, écart-type, pourcentage), et d’analyses comparatives et exploratoires (ANONVA 2x2, Test-T, Chi-carré, Analyses de fonction discriminante). Plusieurs différences statistiquement significatives ont été observées. Ainsi, les différences observées portaient sur les caractéristiques démographiques, les variables psychosociales et la sexualité. Les principaux résultats ont établi que dans notre échantillon communautaire, les zoophiles étaient moins anxieux et avaient une meilleure estime de soi que les participants du groupe contrôle. Ils étaient aussi moins éduqués, moins fortunés et vivaient davantage en milieux ruraux ou mixte que les participants du groupe contrôle. La présente étude visait donc à contraster les données de zoophiles à celles de non-zoophiles sur des variables mise de l’avant dans des études antérieures afin de les mettre en perspective. Les études sur la zoophilie n’ayant jamais, à notre connaissance, utilisé de groupe contrôle, cette thèse offre un point de vue unique sur les caractéristiques des zoophiles ayant participé à l’étude. Enfin, cette thèse avait aussi pour but de fournir des pistes de réflexion pour de prochaines recherches sur le sujet. / Although sexual contacts between humans and animals (bestiality and zoophilia) seem to have existed since the very beginning of human history, the scientific literature on this subject remains scarce. Over time, this phenomenon has been illustrated in arts, mythology, religious texts, morals’ trials, animal rights’ trials, and in many other fields acknowledging the existence and public interest for the phenomenon. It is only in recent decades that researchers have attempted to describe and understand zoophilia and bestiality, and to date, these studies have remained largely descriptive. The researchers' understanding of zoophilia and bestiality is still fragmented, and the present study attempts to add a new piece to this mosaic of knowledge by comparing different variables of people who have or have had sexual contacts with animals to people who have not had such contacts. In order to do this, we took an interest in recent and older writings, and sought to verify some of the information provided in these writings. More precisely, we attempted to differentiate between these two groups. Using computerized questionnaires, we surveyed 440 people from 27 countries (219 zoophiles and 221 non-zoophiles). All participants were recruited via the internet and their participation to the study was entirely anonymous. The data collected were then analyzed using descriptive statistics (mean, standard deviation, percentage), and comparative and exploratory analyzes (ANONVA 2x2, T-test, Chi-square, Discriminant Function Analysis). Several statistically significant differences were observed in demographic characteristics, psychosocial variables and sexuality. The main findings were that in our community sample, zoophiles were less anxious and had better self-esteem than participants from the control group. They were also less educated, not as wealthy, felt lonelier, and lived more in rural or mixed environments than participants from the control group. This study aimed to contrast the data of zoophiles with those of non-zoophiles on variables put forward in previous studies in order to put them into perspective. Since studies on zoophilia have never, to our knowledge, used a control group, this thesis offers a unique point of view on the characteristics of the zoophiles who participated in the study. Finally, this thesis was also intended to provide some ideas for future research on the subject.

No description available.

There were many ways of bordering manliness during the historical period covered by my research. Borders have been metaphorically understood as those invisible, often non-enunciated limits that have safeguarded manliness. There were borders separating masculinity from femininity and from childishnes, but there is also a more distant border, separating masculinity from the bestial. The term un-manliness is a useful concept for this analysis, for it can be used to illuminate the different ways in which masculinity has been interrogated. The concept can also be used in comparative analyses of how tolerance towards men deviating from ideas of ideal masculinity has differed according to situation and culture. It has been my ambition to elucidate the particular attitudes, values, customs, knowledge and requirements that influenced the view of masculinity at both individual and the group level. The clearest-cut aspects of manliness and un-manliness expressed in court proceedings were those having to do with sexuality, relations within the household, and the subordinate and dominant masculinities displayed by different court-room actors. The latter, in turn, reflected contemporary social structures, including the social gap that divided the Livonian peasantry’s serfs or former serfs from the ruling Baltic-German elite. Records from the court proceedings have shown the subordinate masculinity of the defendants, subordinate not only to that of the officers of the court but to that of the witnesses. This subordination was an inevitable consequence of the nature of the accusations, regardless of whether they were deemed well-founded or false.  The defendants were placed in a situation where they were forced constantly to be on the alert, ready to defend themselves and show their best sides. As a result, they would often give extremely clear expression to their views of proper masculinity. Such actors stressed, consciously or unconsciously, certain manly traits and behaviour patterns that characterised themselves and others. Their arguments provide insights into what they thought of each other and how they conceived a man should generally be, behave and act in different situations. By the same token, they clearly showed what kinds of behaviours were considered undesirable or outright unmanly. The positioning of the borders of manliness was linked both to time and to space. Deviations have helped different societies set the borders for what they considered acceptable behaviour. There was a clear cultural and geographical border between Sweden as such, and the Swedish province Livonia. This emerges clearly when one compares Livonian results with earlier studies on bestiality in Sweden. This shows that the view of manliness and the tolerance towards certain kinds of behaviour changed as one moved East.