Monthly Archives: April 2013
Waxing lyrical: A brief look at earwax obsession and fetishes
Back in 1991 while I was holidaying in Goa (India), I was lying on the beach with my (then) girlfriend (next to a dead dolphin, but that’s another story) when suddenly I felt something being stuck into my ears. It was a Goan man making a living out of removing earwax from the tourists with a specially designed earpick. At the time, I didn’t think much of it and all I can recall was speaking to one of the staff at the hotel reception about it. She said to me that for some people in the locality, earwax was “almost an obsession”.
Recently, I was re-reminded of this incident when I came across an article on Danny Brown’s webpage called ‘The completely pointless Google experiment’. Brown’s pointless experiment was to find ridiculous and obscure facts by typing various phrases into Google to discover what came back as the number 1 result. One of the phrases he typed in was “What is the weirdest earwax story ever?” He wrote that:
“Now I’m not one of these people that have a fetish for ear wax (and yes, they DO exist!) but this seemed like a rather innocuous question. According to the #1 result on Google, it’s using ear wax as a remedy for cold sores, as found on the Remedicated website, under ’15 of the weirdest home remedies as folk treatments ever’”
I wasn’t interested in the top-rated story (although I did read the Wikipedia entry on earwax and discovered that “many types of whales have a build-up of earwax which increases with time; the size of the deposit is sometimes the only way to determine the age of whales that do not have teeth”). What garnered my interest was Brown’s assertion that earwax fetishes “DO exist” (his emphasis, not mine). My first online search led to websites talking about mimikaki. The term ‘mimikaki’ is a Japanese word and describes the act of picking earwax out of the ears. I also read that the removal of earwax is often done in the context of lover’s grooming customs and rituals with one website claiming that “as with practically every aspect of Japanese culture, mimikaki is often fetishized”. The same website claimed that mimikaki services can be bought in a variety of Japanese establishments that offer massage and other grooming services. Someone else writing on the same website also noted:
“Ear picks are a commonly used item and preferred for earwax removal in East Asia. The person having their ears cleaned would lie down with their head in the lap of the person doing the cleaning. It is generally considered a pleasant feeling, like having one’s back scratched. The cleaning of ears is thus considered an act of intimacy, often performed by a mother to a child or, among adults, by one’s lover. It may also be performed alone or by professional (non-medical) ear cleaners on the streets of cities in countries such as China, India, Japan, Vietnam, and other Asian countries”
Having read this, I decided to see what it out there on earwax obsessions and fetishes. Academically, I found nothing (at least in relation to sexual fetishes). In the online world I came across various snippets relating to sexual earwax fetishes. An article about “five freaky fetishes” on the Daily Radar website included a paragraph on earwax fetishes and noted:
“Earwax. We’ve all heard of shit, piss, puke and so on fetishes. Frankly, I find them a little boring. Been there, done that…But I know there’s a big market out there for bodily fluids, so I came up with one you’ve likely not heard of before: earwax. It tastes like ambrosia if it was all waxy and it fits into many crevices of the body…It’s like naturally occurring honey is what it’s like! I don’t know why other bodily fluid fetishes have been popular enough to inspire Internet ‘memes’ while this earwax thing has yet to gain traction”
A 2010 news item in The Sportsman’s Daily claimed that Bill Belichick, head coach of the American football team New England Patriots had an ear/wax fetish. He was reported to have said: “I’m into Q-Tips. Any kind of swab basically. I enjoy sniffing ear wax. The hard of hearing really get my juices flowing. And I’ve got a headphone collection that would make the folks at Sony sit up and take notice”. In the same story, a sex therapist Dr. Clifton Hamels claimed that ear fetishes are among the rarest of fetishes. More specifically he said: “I’ve only had one patient that was into aural. But perhaps now that a high profile coach has let it all be heard, so to speak, other people will come forward and tell the world how they’re into ear”.
I managed to locate a few individuals on various online forums who claimed to have an earwax fetish. Most (but not all) of these were sexually based. Here are some examples
- Extract 1: “I have a huge earwax fetish…Sometimes I like to have fantasies of swimming in men’s earwax. It makes me super horny and I can get orgasms by just thinking of it…I also have a fantasy where I find this giant guy and I have him shove me in his ear and use me as a Q-tip. Does anyone else have these types of fantasies or is it just me?”
- Extract 2: “My fetish is horrible but I love it. have this earwax fetish. I sometimes daydream about swimming in a guy’s ears and drink the wax out of his ears. It makes me horny as hell. I sometimes imagine a guy pouring wax out of his ears and I start drinking and bathing the wax. I also do this as I’m masturbating and I get orgasms. I think of a lot of things about earwax to get horny. I hope I’m not alone because it is great and fills me with orgasmic energy. Sometimes I go without a month without cleaning my ears and sit on the toilet and pick my ears and eat it while masturbating and imagine its’ a guys ear wax”
- Extract 3: “Which of you ladies gets turned on by a man with lots of hot, yellow goop in his ears? I tend to have a lot of wax in my ears when I wake up and wonder if any pretty mommas around here find that sexy? Do you fantasize looking into my ear seeing something that looks like an apple pie cooking in an oven and just want to shove your tongue in there and dig out all that steamy slop. Sometimes I have so much it falls out and looks like pieces of buttered popcorn laying on my pillow”
- Extract 4: “As it turns out, the guy has an ear wax fetish. Yup, he wanted me to use a Q-tip and clean out his ears. Then, he wanted to clean out mine. I couldn’t handle it and did everything I could to avoid the dreaded Q-tip. In the process of getting to know Ear Wax Boy, G got engaged. I was devastated, Ear Wax could sense I wasn’t ready to move on, and the romance ended”
- Extract 5: “I don’t know if this is a fetish or what but I will explain. I have a earwax problem, I get quite a bit of it in my ears if I don’t keep them cleaned out. I find myself during the day sticking pin lids and other skinny things into my ears and scraping the earwax out, which I’d say is normal but what isn’t normal is I enjoy smelling the ear wax. I really love the smell and I could sit all day with earwax up to my ears. I think smelling someone else’s would be sick, I only enjoy mine”
The first four of these are obviously sexually based while the final one borders more on non-sexual obsession (although I openly admit that it may not be a true obsession). I should also mention that the person in Extract 1 was also a self-admitted coprophile (with sexual fantasies and arousal involving diarrhea), and also appears to have macrophilc tendencies too (i.e., sexual arousal from giants). Additionally, the first two extracts may be the same person writing in two different online forums as the fantasy about being used as a Q-tip also appeared in both accounts (although I edited out this reference in Extract 2). There may be some psychological overlap between earwax fetishes and acnephilia (that I examined in a previous blog). For instance, I observed discussion of “earwax nirvana” on the Pop That Zit website.
Obviously, I have no idea if these online admissions are representative of earwax lovers (or how genuine the accounts are). As I said earlier, there is absolutely no academic or clinical research on the topic of earwax fetishes (and to be honest not likely to be as there doesn’t seem to be any problem associated with such behaviour).
Dr Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
Further reading
Brown, D. (2008). The completely pointless Google experiment. November 17. Located at: http://dannybrown.me/2008/11/17/the-completely-pointless-google-experiment/
Choo, D. (2007). Japan hygiene. Culture Japan, August 10. Located at: http://www.dannychoo.com/post/en/1026/Japan+Hygiene.html
The Sportsman’s Daily (2010). Belichick one ups Rex Ryan; Admits to rare ear fetish. December 23. Located at: http://sportsmansdaily.com/thescrum/?p=3610
Wikipedia (2012). Earwax. Located at: http://en.wikipedia.org/wiki/Earwax
Art in the right place: Salvador Dali, surrealism and psychology
For as long as I can remember, I have always been fascinated with the eccentric Salvador Dali and his art. Luckily, I have managed to see many of his original paintings at art galleries all around the world. I’ve even had a few articles published about him. Dali was the last and most famous exponent of surrealism, an art form that reached its peak in the 1920s and 1930s, and was the forum where he displayed his originality, uniqueness and individuality. One measure of his greatness was that he influenced so many people in so many ways (e.g., through art, film, opera, ballet, fashion, design, etc.). Dali himself was influenced by psychology – particularly psychoanalysis – and Dali to some extent has had (and could still have) an influence upon present day psychology.
Dali was born on May 11, 1904 in the Spanish town of Figueras. After the death of his mother in 1921, Dali moved to Madrid where he studied at the Principal Academy of Fine Arts. It was there that his artistic brilliance and eccentricity began to appear. In 1929, three events occurred which had a significant impact upon Dali’s life. Firstly, he met his future Russian wife (Gala) who was at the time married to the Surrealist poet Paul Éluard. Secondly, he was welcomed into the Surrealist movement by André Breton after impressing him with a film he had made with surrealist filmmaker Louis Buñuel (the now notorious Un Chien Andalou). Finally, it was the year that Dali’s father – outraged by an irreverent Surrealistic boast – placed a curse on Dali that he would die poor and alone. Dali took the curse seriously, consulted the tarot cards daily and noticeably changed his attitude towards money.
As his reputation increased, reports began to appear that he was slowly turning mad. Dali suffered from many phobias including the fear of grasshoppers, telephones and the physical touch of other human beings. He was sexually confused and it was highly unlikely that with Gala he overcame his aversion to sexual contact. Sexual failure was symbolised as impotence in many of his most famous paintings that depicted limp watches, melted cheeses and sagging flesh. It is interesting to note that (according to Anthony Storr) Sigmund Freud believed that the sublimation of an unsatisfied libido produced great works of art through the discharging of infantile sexuality into non-instinctual forms. It has been suggested that if Dali not conquered his phobias on canvas he would have ended up in a lunatic asylum.
In 1948, Dali was expelled (by Breton) from the Surrealist movement for his anti-Lenin, pro-Hitler stance (Dali had declared Hitler’s personality a surrealist object), and for his increasingly materialistic lifestyle stemming from his father’s curse. As The Independent’s obituary on Dali noted, he was “fully aware of the Freudian unconscious identification of money and excrement (and) would have regarded being filthy rich as a necessary component of Dalinean identity”.
A number of authors have noted that Sigmund Freud was a major inspiration to Dali, especially his book The Interpretation of Dreams. This was described by Dali as “one of the capital discoveries of my life”. To surrealists like Dali, dreams were superior facts, thus surrealism applied Freud’s theories to art. In his pre-1940 paintings, Dali’s hysteria and hallucinations produced surreal dreamlike imagery, subverting the viewer’s sense of reality in a series of bizarre psychosexual landscapes. Shortly before Freud’s death, Dali was introduced to him by the writer Stefan Zweig and even made a sketch of Freud there and then at their one-and-only meeting. The next day, Freud wrote to Zweig and said:
“I really owe you thanks for bringing yesterday’s visitor. For until now I have been inclined to regard the surrealists, who have apparently adopted me as their patron saint, as complete fools…That Spaniard, with his candid fanatical eyes and his undeniable technical mastery, has changed my estimate. It would indeed be very interesting to investigate analytically how he came to create that picture”.
This particular meeting was dramatised in Terry Johnson’s play Hysteria about the life of Freud. Jacques Lacan, the French psychoanalyst who attempted to link psychoanalysis and linguistics, was also an influence on Dali. In turn, it also transpired that Lacan was greatly influenced by the surrealist movement and even wrote articles for their magazine Minotaure. It is clear that Lacan’s eccentricity, his talent for abuse and his anti-establishment attitude owed much to the surrealists. The one area of mutual interest for both Dali and Lacan was that of paranoia. In the creation of his paintings, Dali used what he termed the “paranoid critical method” and described by Dali as “the interpretation of delirium”. Other more verbose descriptions of this concept (outlined in many of Dali’s obituaries immediately after his death) have described it as “a spontaneous method of irrational knowledge based on critical and systematic objectification of delirious associations and interpretations”, the use of “the most academic and traditional of painting techniques to illustate the most way out of human imaginings”, or simply “looking at one thing and seeing another”.
Dali’s influence on psychology is much less talked about yet it is these potential influences that (for me at least) make him one of my heroes. His most direct contribution has been in the field of perception where his paintings have been used in psychology undergraduate textbooks to demonstrate figure-ground illusions (Slave Market with Disappearing Bust of Voltaire, 1940), perceptual reconstruction (Metamorphosis of Narcissus, 1934) and surrealistic images (The Persistence of Time, 1933). In many of his early paintings, Dali used what he called “tricks of fooling” to invoke “sublime hierarchies of thought”.
On a more individual level, Dali would make an excellent case study of someone with an outrageous and eccentric personality. It could be argued that Dali’s paintings said more about Dali than any personality test ever could. He has also been described as the “embarrassing genius”. The word ‘genius’ is often used synonymously with ‘high intelligence’. However, this may not be the case with Dali. It is through people like Dali that psychology’s understanding and limited concept of (academic) intelligence could be broadened.
Finally, Dali’s eccentricity can teach psychology about advertising, publicity, and self-promotion (something that some of my peers say that I am no stranger to). Many commentators have followed surrealism from the transformation of the artists revolt to standard television material. As The Independent obituary pointed out:
“There can be no doubt that Dali willingly collaborated with commercialism in compromising his gift by repetitive exploitation of the more luridly sensational products of the imagination”.
His stuntmanship and exhibitionism have assured him fame and has thus been labelled the ‘Old Master of Hype’. Dali’s gift of ‘reaching the masses’ with apparently little effort could be studied and utilized by various campaigners – especially those who need to get their message across to a wider audience. As Dali (and others like John Lennon) constantly demonstrated, like talent, a carefully calculated stunt can make a little go a long way. It is this coupled with his influence across so many different disciplines that made Dali such a pervasive and heroic type figure, not only for me but for many others as well.
Dr Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
Further reading
Benvenuto, B. & Kennedy, R. (1986). The Works of Jacques Lacan: An Introduction. London: Free Association Books.
The Economist (1989). Headstones for a revolution. January 18, p.94.
Fallon, B. (1989). Surrealist stuntman, the Old Master of hype. Irish Times, January 24, p.10
Fuller, P. (1989). Dali’s vain glory. Sunday Telegraph (7 Days Magazine), January 29, p.6.
Gascoyne, D. (1989). Salvador Dali: Obituary. The Independent, January 24, p.11.
Griffiths, M.D. (1989). Salvador Dali and psychology. BPS History and Philosophy Newsletter, 9, 14-17.
Griffiths, M.D. (1994). Heroes: Salvador Dali. The Psychologist: Bulletin of the British Psychological Society, 7, 240.
Hughes, R. (1989). The embarrassing genius. Time, February 6, p.42.
Jones, E. (1953). The Life and Works of Sigmund Freud. London : Penguin.
McGirk, T. (1989a). Salvador Dali: Obituary. The Independent, January 24, p.11.
McGirk, T. (1989b). Dali – A life shadowed by a father’s curse. Irish Times, January 24, p.10.
Storr, A. (1989). Freud. Oxford: Oxford University Press.
You can also check out the following website: https://www.angelalatchkey.com/blog/the-super-huge-art-lovers-guide-to-surrealism/
Horseplay: An introduction to equinophilia
In previous blogs I have examined many different types of zoophilia. Today’s blog takes a more in-depth look at equinophilia (i.e., a sexual paraphilia where individuals are sexually attracted to horses and/or have sex with horses and is also known by the alternative – and somewhat confusing – name of hippophilia). This has nothing to do with ‘pony-play’ (which I examined in a previous blog) as this is a form of ritualized bondage that involves a person dressed as a “pony” and a rider where sex may take place between the two of them. Some have argued that ‘pony-play’ is a more sexualized form of the Furry Fandom but neither of these is a form of equinophilia.
In an essay that I wrote on Adam Ant’s songs about sexual paraphilias for Headpress: The Journal of Sex, Death and Religion, I mentioned that one of his songs Why Do Girls Love Horses? was about women who get sexually aroused from riding horses (i.e., they experience clitoral stimulation while riding on horses to the point where some women will have an orgasm). Whether this is equinophilia or a sub-type of it is highly debatable. However, there is certainly empirical evidence that both men and women have engaged in sexual relationships with horses. Before I get to the empirical research, I did come across a small article on equinophilia at the Kinky Questions website that claimed:
“There are women who enjoy being penetrated by a horse due to his large penis. It has not only a great staying power; but also a large volume of semen what makes it attractive to a person for various sexual games. As all other sexual acts with animals it is prohibited an illegal in most countries. In Washington [US] the law was put in place only after the death of a man who had anal sex with a stallion (2005). (The horse was penetrating man’s anus; not the other way around!). The man ended up with a perforated colon and he died in the emergency room. It is easy to understand he didn’t want to go to the hospital despite internal injuries. The incident was also videotaped. In 2006 an Australian woman (aged 35) was charged with having sex with a horse near Sydney”.
As I have noted in a few of my previous articles on zoophilia, most of the recent studies of zoophilia since 2000 have typically collected their data online from non-clinical samples. This has included studies by Dr Andrea Beetz (on 32 zoophiles), Dr Colin Williams and Dr Martin Weinberg (on 114 zoophiles), and Dr Hani Miletski (on 93 zoophiles). For instance, Hani Miletski used the internet to find zoophiles, and recruited them via advertisements in a zoophile magazine (i.e., Wild Animal Review). These studies all reported that both male and female self-identified zoophiles were attracted to animals out of either a desire for affection, a sexual attraction toward, and/or a love for animals including horses.
Miletski’s study comprised 82 male and 11 female zoophiles. Most of the sample preferred sex with dogs (87% males; 100% females) and/or horses (81% males; 73% females). A total of 91% engaged in sex with animals because they were sexually attracted to it. Only 12% said it was because no human partners were available, and only 7% said it was because they were too shy to have sex with humans Andrea Beetz’ study comprised 32 male zoophiles. Like Miletski’s study, sex had occurred mainly with dogs (78%) or horses (53%). Many of the zoophiles said they had a very close emotional attachment to their animals and reported that they love their animal partner as others love their human partner. In all three studies, the most commonly preferred animals were either dogs or horses. However, it must be noted that these three studies, while extensive compared to the case reports published since Alfred Kinsey’s pioneering studies, collected data from non-clinical samples. Therefore, and unlike case study reports, the participants did not appear to be suffering any significant clinical significant distress or impairment as a consequence of their love for animals (mostly dogs and/or horses).
In one of the many essays on the pro-zoophilia website Vivid Random Existence (VRE), the anonymous author (himself a self-admitted zoophile) penned an article on equinophilia. The following verbatim text is reported to give you an idea of the position that most zoophiles would probably take. The author wrote:
“If you are sexually attracted to horses, there is nothing wrong with you. There are hundreds of thousands of people just like you who are sexually attracted to horses. In fact, for many of them, just the sight of a horse’s rear end get them sexually aroused. Unfortunately, most of these people are hiding in the zoosexual closet because they are afraid of being persecuted by delusional/irrational laws, and they are afraid of being socially rejected…Equine zoosexuality is one of the more tangible forms of zoosexuality. On the zoosexual orientation wheel, there are various types of attractions (such as to dolphins) that and intangible. But because horses and ponies are so common, it is not difficult to live an equine zoosexual lifestyle. All it takes is a rural environment (i.e. a house in the countryside), a place to keep livestock, a horse or pony, and secure area (i.e. a place where nobody will be able to spy on you and tip off people in the area about your supposedly “immoral” activities). As I have discussed in previous posts, having sex with an animal is not immoral, it is not abusive, and it is not sick. After all, humans ARE animals. If an animal is too small, then it is abusive – but because horses and ponies are so large, having sex with them is almost always non-abusive”.
I am not sure there is any empirical evidence that there are “hundreds of thousands” of equinophiles out there although I admit that there are most likely thousands worldwide assuming that the studies of people like Beetz and Miletski (and even Kinsey) are the ‘tip of the iceberg’. (If not we are more likely talking in the hundreds rather than the thousands). I also take issue with the ‘abuse and size’ argument. Just because an animal may not be physically harmed, does not mean it hasn’t been abused. For me, the issue is one of consent, and animals simply can’t give consent for sexual behaviour even if they are engaged in the sexual act. The author of the VRE essay then goes on to say:
“There are many options in terms of equine zoosexuality. A human male can penetrate a horse or pony of either gender (either vaginally or anally). A human male can also be anally penetrated by a male horse, but this act is dangerous and has at least once resulted in the death of the person…A human female can be vaginally or anally penetrated by a male horse, but again this a risky act. Human males and females can also engage in oral sex with a horse, either by stimulating the horse’s penis or by allowing to horse to stimulate the genitals of the human”
The equinophilia essay then does what I do in my own blogs when there is a lack of empirical data (i.e., flesh out the article with self-confessed online accounts). The VRE essay includes three very long extracts of equinophiles’ experiences with horses (if you want to read them – and it will take a while – you can click on the link here). The essay then uses the quotes as ‘evidence’ that the horses are enjoying the sexual experience. The author states (and I’ve kept in the author’s own emboldened emphases:
“Although opponents of bestiality often claim that animals don’t enjoy having sex with humans, the [long quote cited in the essay] show that this is not case, and that most animals do enjoy having sexual encounters with humans. Some animals (such as dolphins) are even fully sexually attracted to humans. There are obviously exceptions (i.e. when the animal is forced to have sex in a cruel manner), but that type of situation is rare because most zoosexuals are not cruel to animals, and most zoosexuals have a genuine compassion for animals. Remember, most heterosexual people wouldn’t rape someone; there are bad people in every group, but most are good. Also, the quote above shows that it is unfair to label bestiality as ‘rape’ because in many cases (probably most cases) the animal consents to (or rejects) sex in a non-verbal way”…Whenever anybody claims that having sex with a horse is automatically abuse, it makes me angry because that is not true. As already mentioned, horses enjoy sexual activity with humans, and the only reason it is prohibited is because of delusional unfair laws and irrational social taboos. Otherwise, people would be having sex with horses all the time, because there are a lot of people out there who get aroused by horses and find them incredibly sexy (and there are a lot of horses that find people incredibly sexy)…The [quotes from eqinophiles] prove several things; it proves zoophiles do not just have sex with animals for their own enjoyment – they do it for the enjoyment of themselves and their non-human lover. Secondly, it supports the idea that most zoophiles are not abusive towards their animals. Thirdly, it proves (once again) that non-human animals can consent to sex in their own way. All those bigots out there who condemn bestiality/zoosexuality fail to realize that in most cases (such as the one above), sexual relationships between humans and non-human animals are mutually satisfying – in other words, both enjoy the sex, one is not taking advantage of the other, no injury is occurring, and the animal (in this case a horse) clearly wants to engage in sex with the human”.
Although this final extract might appear very long, it is actually a relatively short snippet from the full essay and it uses many of the discourse techniques that I outlined in a previous blog on how the zoophilic community justify their behaviour. These justification techniques were outlined in an excellent 2011 paper in the journal Deviant Behavior by Dr. R.J. Maretea. He claimed that his data (collected from an online zoophilic forum) suggest that zoophiles routinely justify their actions through four particular types of argument: (i) denial of injury, (ii) justification by comparison, (iii) claims of benefit, and (iv) condemning of condemners. He also asserts that zoophiles produce what is termed “neutralizing accounts”. More specifically, these three types were categorized as (i) appeals to enlightenment, (ii) claims of cultural diffusion, and (iii) neutralization by comparison. Interestingly, nearly all of these techniques are used in the extract I included in this blog.
Dr Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK
Further reading
Beetz, Andrea (2002). Love, Violence, and Sexuality in Relationships between Humans and Animals. Germany: Shaker Verlag.
Griffiths, M.D. (1998). Cak-watch (continued): A return to Animal Farm. Headpress: The Journal of Sex, Death and Religion, 17, 65-66.
Griffiths, M.D (1999). Adam Ant: sex and perversion for teenyboppers. Headpress: The Journal of Sex, Death and Religion, 19, 116-119.
Kinsey, A. C., Pomeroy, W. B., Martin, C.E., Gebhard, P.H. (1953). Sexual Behavior in the Human Female. Philadelphia, PA: W.B. Saunders Company.
Kinky Questions (2012), Equinophilia. Located at: http://www.kinky-sex-questions.com/equinophilia.html
Kinsey, A. C., Pomeroy, W. B., Martin, C.E., (1948). Sexual Behavior in the Human Male. Philadelphia, PA: W.B. Saunders Company.
R.J. Maratea (2011). Screwing the pooch: Legitimizing accounts in a zoophilia on-line community. Deviant Behavior, 32, 918-943.
Miletski, H. (2000). Bestiality and zoophilia: An exploratory study. Scandinavian Journal of Sexology, 3, 149–150.
Miletski, H. (2001). Zoophilia – implications for therapy. Journal of Sex Education and Therapy, 26, 85–89.
Miletski, H. (2002). Understanding bestiality and zoophilia. Germantown, MD: Ima Tek Inc.
Vivid Random Existence (2011). Equinsexuality (or equinophilia): The sexual attraction to horses. July 26. Located at: (http://vividrandomexistence.wordpress.com/2011/07/26/equinosexuality-or-equinophilia-the-sexual-attraction-to-horses/
Williams, C. J., & Weinberg, M. S. (2003). Zoophilia in men: A study of sexual interest in animals. Archives of Sexual Behavior, 32, 523–535.
drmarkgriffiths 
