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Humans, Horses, and Hybrids on Rights, Welfare, and Masculinity in Equestrian Sports

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Humans, Horses, and Hybrids on Rights, Welfare, and Masculinity in Equestrian Sports scandinavian sport studies forum issn 2000-088x volume three, 2012, 49–69 © kutte jönsson 2012 www.sportstudies.org Humans, Horses, and Hybrids On Rights, Welfare, and Masculinity in Equestrian Sports Kutte Jönsson Malmö University, Sweden <[email protected]> Abstract The fact that horses play an essential role for equestrian sports raises rather specific ethical concerns. Questions like what should be morally permissible to do to (non-consenting) nonhumans for the sake of human interests become urgent. Is it not an example of (ani- mal) rights violation to force nonhumans taking part of sport? However, in this article I argue, from a radical egalitarian point of view, that it is possible to defend the existence of equestrian sports, but not unconditionally. I suggest that it is the masculinity norms in the sports culture that compromise the already complicated relationship between hu- mans and animals, and therefore become an obstacle for the vision of equality between humans and nonhumans. Key words: animal rights, animal welfare, equestrian sports, gender equality, masculinity, interspecies egalitarianism, hybrids, ethics 49 KUTTE JÖNSSON Introduction Animals are “entertaining”. This is a well-founded truth in our culture, and the “theatres” in which we – as humans – can look at animals for our amusement are many. We go to zoos to look at them; we enter the circus to watch them make astonishing tricks; some of them even become movie stars. If we do not watch animals entertaining us at zoos and circuses, we may visit more “authentic” environments, such as national parks and sa- fari routes to watch and even hunt so called wild animals, sometimes described as “untamed” and “dangerous” animals. And if we do not want to “risk our lives”, we can watch them on TV. All of these examples contain a continuing separation from the ani- mals. The message is that animals are essentially different from us. They are the Others. Needless to say, the separation of humans and non-humans can be manifested in many ways – for example through sports. And one of the prevailing sports we find in equestrian sports. Without doubt, equestrian sports play a significant role in the big and growing sports industry, not least for commercial reasons. Successful horses may bring in great amounts of prize money, and after their careers they very often become valuable subjects in the breeding industry. This particular commerce is fuelled by another industry: the betting industry. Big money runs through the economic system, money that can be seen as serving everyone in society, simply based on the fact that tax money from the betting industry land in the state’s pocket. In other words, many peo- ple and entire states have strong interests to feed the equestrian sports industry. But there are other values to consider as well, for example, the value of gender equality. Equestrian sports are one of few sports where men and women compete against each other on equal terms. But not only that: Equestrian sports also hold a potentiality for equality between humans and non-humans, based on the fact that there is a co-operative dimen- sion imbedded in many equestrian sports disciplines. But – can we be certain that this means that the rights and welfare of the horses are sufficiently met? In this article, I will argue from a radical egalitarian point of view that it is possible to defend the existence of equestrian sports, but not with- out dismantling the masculinity norms that to this day govern modern 50 scandinavian sport studies forum | volume three | 2012 HUMANS, HORSES, AND HYBRIDS sports culture. The premise of this article is based on the understanding of sport as a phenomenon founded in masculinity. I will suggest that it is masculinity norms that compromise the already complicated relation- ship between humans and animals, and therefore become an obstacle for a utopian idea of equality between humans and non-humans. This uto- pian suggestion can be described in several ways. One way of describing it, is to use a mythological figure from Greek mythology. According to Greek mythology there once was a group of creatures called the Centaurs, described as half-human, half-animal. A Centaur had a torso of a human joined at the waist to the horse’s withers. This mytho- logical creature does not just give us a symbolic hint of the leaky distinc- tion between humans and animals; it also holds a moral message: there is no essential distinction between humans and animals. Here I will argue in favour of what I will call the hybrid view. This particular view derives from an interspecies (or, non-species to be more accurate) radical egalitarian point of view. This view, I will suggest, im- plies a necessary breakdown of the masculinity ideology that today gov- erns competitive sport, including equestrian sports. As part of the argu- mentation I will presuppose that masculinity and sport are intertwined concepts and therefore cannot be separated from each other, and that the masculinity ideology often enforces the rather harsh view on animals in sport in general. I will begin the discussion from a much more general point of view, though; more exactly, in the question of animals’ status as rights holders in the world of sport. Arguments for and against the use of animals in sport Animal sports can mean different things. In fact, there are three catego- ries of animal sports: 1. Sports in which humans use animals in pursuit of athletic excellence (equestrian events, horse racing, polo, certain rodeo events) 2. Sports in which humans pit themselves against animals in tests of athletic skill (hunting, fishing, bull fighting) 3. Sports in which animals are pitted against other animals in contests of deadly combat or in contests to assess superior animal athletic scandinavian sport studies forum | volume three | 2012 51 KUTTE JÖNSSON prowess (cock fighting, dog racing). (Morgan and Meier, 1995, p. 373). It seems obvious that the examples above contain different moral stand- ings dependent on which sport we are focusing on. Most of us would consider for example bull fighting as deeply immoral, whereas most con- sider equestrian sports as morally acceptable. The reason behind the dif- ferences is self-evident: bulls in bull fighting are being deliberately killed; in fact, it is the goal of the sport to kill the bull at the end of the show. In equestrian sports, it is not the goal of the sport to kill or in other ways harm the animals. Quite the contrary, to some extent humans and animals have to cooperate in order to be successful in equestrian sports. Therefore, it is easy to argue that there is a great moral difference be- tween these two categories of animal sports. Nonetheless, comparatively uncontroversial sports such as equestrian sports may still encourage certain behaviours that put animals at risk. Almost every week one can read about horses being harmed in the name of sport. It can be horses that have been harmed by doping or by illegal training methods; it can be horses that have been whipped during train- ing or competition, and so on; or horses that simply die at the race track. Of course, most participants within these sports would claim that such examples are exceptions. They would say that the majority of train- ers, owners, coachmen, show-jumpers and jockeys take good care of their horses. Besides, every competition is supposed to be supervised by veterinaries. But should we be satisfied with that? Perhaps it all depends on how we understand the concept of caretaking. On what level can we say that horses are cared for? Or, what is the minimum level for morally accepting events where non-consenting animals are an essential part “of the game”? Where to draw the line? Is it sufficient to ban certain training methods, or to lean on anti-doping regulations? If we think that is suffi- cient, we still have to ask if we really can trust the supervising veterinaries at the race tracks. They may have other interests than the welfare of the horses at heart. In other words, it is not obvious that we should trust the persons involved in equestrian sports when we analyse the ethics of these sports. Horses can be harmed in many ways; these can be narrowed down to two general groups of harm: (i) horses can be literally harmed, and by that I mean physically and mentally harmed, and (ii) they can be symboli- 52 scandinavian sport studies forum | volume three | 2012 HUMANS, HORSES, AND HYBRIDS cally harmed, in that they are being subjected as a species for humans to use and perhaps even exploit for the benefit of human interests. But what if we consider animals in sport as athletes among other ath- letes? Would that change anything? Probably not, for the simple reason that “animal athletes” differ from most other athletes in at least one re- spect: They have not chosen to become athletes; they are being forced by humans to become athletes. In fact, animals are much in the same relatively powerless position in relation to humans as children are in relation to adults. And hardly anyone would seriously argue that we ought to force children to become athletes. At the same time, when it comes to relations between adult hu- mans and subjected categories – such as children and animals – unequal power distributions may sometimes serve the interest of the subjected groups, and sometimes not. It is as simple as that. However, there are also important differences between adult humans’ relationship to children, on one hand, and humans’ relationship to ani- mals, on the other.
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