Rites of passage strangest

The rites of passage from childhood to adulthood is a phenomenon that is present in many cultures throughout the world, possibly the best known
being the Jewish rite of Bar Mitzvah and the Fifteenth Birthday Party held in several countries Latin America. But not all these rituals are so
"conventional" throughout the world, as there are some cultures and tribes are exceeded (and by far) than normal, these are the strangest of the world:
10 Algonquin Indians (Canada). The children of this tribe, located near Quebec, have a rite of passage to adulthood in which a drug known as
wysoccan is used, which is about 100 times stronger than LSD, and its effects hallucinations, tachycardia , amnesia and hypothermia
The aim of such a martyrdom is provoke a state of amnesia to forget all the adult experiences as a child. Unfortunately, the effect of the drug not only
erases the bad memories, but everyone, including your family, how to talk and even his own name.
If by chance the guy is showing signs of remembering anything after spending three weeks in a cage drugged, then applies a second treatment, even
stronger.
9 Vanuatu (Vanuatu). Islander children in this country in the southwestern Pacific N'gol perform the ritual (land diving), which consists of a kind of
bungee jumping, but their way, ie, from precarious platforms and running as close to the ground, because what are the more, loves more wealth and
provide them with the gods in their adulthood.
8 Hamar (Ethiopia). Between 12 and 15 years, children of this tribe have to face one of the most tense moments of his life, and they must jump over a
series of cows placed in row 4 times from side to side without falling, because if they do they lose all respect for their relatives throughout their lives,
in addition to all women.
7 Ogiek (Kenya). Their rite of passage is the same for boys than for girls, and is between 14 and 16 years of age. Consists of circumcision, living for
four weeks without any contact with the opposite sex and adult people, in the middle of the jungle. They are painted with white clay and charcoal in
order to look authentic wild creatures.
6 Tukanas (Colombia). The Festa das Novas Flies is the rite of passage into womanhood in this tribe used the Northwest Amazon. It happens when
the first period, after which it is kept cut the girl for about 8 weeks in a room of the house built for this purpose is coming. During this period you will
be led to believe that it is initiated in the underworld and will be attacked at some point by a demon named Noo. To complete the rite the other
inhabitants of the house in that room delve disguised with masks and hoods making believe they are incarnations of Noo. After this, the girl's body is
painted white so as to ward off evil, taking it to the third morning of that room like a real woman.
5. Okrika (Nigeria). The girls of this tribe are given a lot of eating and drinking two days after his fifteenth birthday, plus they should sing songs
related to this ritual during those two mornings. All this is done for the year no drought in town and the evil spirits away.
4 Mardudjara (Australia). When a child reaches the age tribe eta 16 years, tribal leaders led him to a fire and lie down by the fire. The other members
of the tribe around the boy while singing and dancing. Another group of men called the Mourners, moan and cry as she made the boy circumcision.
The leader who takes care of the circumcised child sitting on his chest in front of the penis. Lift and rotate the foreskin in order to cut it. Two men
take turns to cut the skin with knives to have magical powers. The boy bites a boomerang while the operation takes place.
When circumcision is completed, the boy kneeling in a special container that is placed over the fire so that the smoke can rise and purify his wound.
While still sitting still and sore, leaders ask you to open your mouth and swallow a "good meat" without chewing. That meat is in fact his own
foreskin, which is reported to the young after having swallowed, telling you just eat "their own children."
Months later, comes the second part of the initiation, called subincision. Leaders take the boy back to the fire. Again there are singers and dancers.
Again a leader sits on the young man's chest and back to grab his penis. Now a small wooden stick is inserted into the urethra to provide support for
the knife that you cut from the frenulum (under the head of the penis) to almost the scrotum.
After subincision, young stands in the fire and allows your blood splatter burning. Since then, the young must bend down to pee, just like a woman.
In fact, some anthropologists believe subincision ceremony is a kind of simulation of menstruation, to allow men to better understand and sympathize
with the women of the tribe.
3.-Maw Sater (Brazil). This Amazonian tribe, the rite of passage to adulthood is to put your hand 20 times in a glove full of bullet ants, which are
between 15 and 25 millimeters, but their sting say giving a pain like a bullet , lasting approximately 24 hours the same. If the youth gets to endure the
pain of so many painful bites and so will be considered a true warrior Maw. Some men to demonstrate their masculinity are able to repeat this ritual
as often as possible.


2 Matis (Brazil). For a child of this tribe is accepted as a man, he must bear to inject poison into her eyes, as they say increase your ocular capacity;
thereafter must endure 20 minutes all strokes and lashes given by the other members of his family; Finally, the child's arm is burned in order to insert
poison is supposedly because this increases the strength of the child, which usually causes fainting, vomiting and sometimes convulsions in the
young. Once the child passes these tests is accepted as a man of the tribe.
1 Sambia (Papua New Guinea). At age seven, children of this tribe are separate from all female, including her mother. This separation is so extreme,
that women use different ways than men to move.
After being separated from women, young people are subjected to some brutal rituals. The first is to nosebleeds. The young man is tied to a tree and
her nose is pierced with sharp tree branches until blood flows constantly and abundantly until the boy weakens and fades. The purpose of this is to
prepare the young for life as a warrior.
The second part of this ritual has to do with the belief that the Sambia men and women are born with a Tingu, which is the body part that allows
procreation. The tingu woman ready to play when the first menstruation occurs. In contrast, men are born with their dry tingu and the only way to fill
it is with the "male milk" which is nothing but the semen of other men sexually mature. They believe that drinking male scent of other men will make
the boys are strong and virile. That's why in the privacy of the forest, a young man perform oral sex on others, usually singles between 13 and 21
slightly older men. Participants are advised to "drink the male essence" in the widest possible to obtain more power.
Around age 20, a man of Zambia is ready to get married, but before they perform the ceremony, leaders must teach the young to protect the secrets of
the impurities contact with women. For example, during sex, a man must place mint leaves in his nostrils and into his mouth to prevent and mask the
smell of his wife's genitals. Even more, when a man has sex with his wife, you are advised not penetrate deeply because this practice increases the
likelihood of contamination with women.
The final stage occurs when a man becomes a father Sambia. After his wife gives birth, she finally found the young man at last is a real man.
http://sobrelistas.blogspot.com/2011/02/los-ritos-de-paso-mas-extranos.html
http://capitaldelecuador.blogspot.com/p/corrida-de-toros.html
bullfights
"There is nothing so pathetic as a crowd of apathetic bystanders witnessing the enthusiasm with indifference or unequal confrontation between a
noble bull and a gang of thugs unbalanced destroying an innocent animal that does not understand the reason for your pain ...
An annual blood bath billion euros "

Cruelty and deception
Bullfights are a shameful spectacle in three acts, about twenty minutes long, which staged the false superiority and sick fascination with blood and
meat feeding, perversely ethics and dietetics, who believe they have a divine right to dispose at will of the life of other sentient beings, even to justify
and trivialize the death of the bull as art and entertainment; pathological behavior arises from an inability to cope with the pain of the victims and an
irrepressible morbidity at the prospect of being witnessed in some gore, or the death of the matador; a random, infrequent (a bullfighter bulls
slaughtered per 40,000), especially avoidable risk, however, increases the macabre nature of the run.
A cruel and unsupportive charity

As butchers and war, bullfighting have bad image, and it is not easy to present death as art, food and freedom. But if the requirement is a feast for the
killing of an animal, and the shots are the precursors of freedom, those who profit by promoting fun at the expense of animal life also need to justify
and focus the attention of consumers and users in the expected utility of their products and services to support works of social interest; for example,
through a charity run, and unsupportive aberrant act, however, can serve to reassure some claim consciousness, especially if the bloodshed allegedly
benefits a nursing home, the Sisters of the Poor , an association that advocates for the disabled as the Padre Arrupe Foundation, or institutions such as
the Spanish Cancer Association or the Red Cross, which also became part of the bullfighting business exploitation rental service in the square pads
Sevilla.

The destruction of any life, supposedly for the benefit of others, is ethically unacceptable; but this did not prevent the nuns of the Brotherhood of
Santo Cristo del Consuelo and Our Lady of the Abandoned held last year in Ciudad Real a bullfight or "bull-religious festival" in breach of Article
2418 of the Catechism, which says to do animals suffer is against human dignity. Another amusing example, unbecoming of a democratic and
civilized society, which is not related to a supportive and caring attitude towards the disabled and animals took place in Alcuscar, Cceres, where
the mayor built with public money a ramp and a special area for than 80 spectators in wheelchairs could witness a disgusting lynching physically
healthy animals. The Malaga Provincial Government has also joined this unusual bullfighting interest in the physically disabled, providing public
money to the Plaza de la Malagueta is the first in the country to install a lift for the disabled, which were previously transferred in arms by employees
enabling the ring to everyone, with the creation of ramps to the square and a railing to hold wheelchairs.

Public administrations, owners of 65% of the more than three hundred Spanish bullrings, despite complaints from the vast majority of taxpayers who
do not want their taxes to support this barbaric bullfighting national interests are desperately trying to maintain and expand continue to require a
greater number of runs in the tender for the award of bullfighting competitions; one, aesthetically impresentable annual carnage, with over a thousand
performances staging the slaughter of a peaceful herbivore ending at the rendering plant, threatening to drown in blood, even the interest of his most
loyal and unconditional accomplices, ethics and physically disabled, a cowardice that debases all.

A sinister farce imposed as a national holiday

Behind the barrier that isolates them from the blood, fans and curious, addicted to death and the pain of others, boast an aberrant feeding and barren
biocide with season tickets that allow them to see over and over again in a nauseating spectacle torture which, one after another, thousands of times,
six magnificent animals, conditioned from birth to represent, along with the horse, the more fatal role of a fateful script, divided into three "lots", in
which a sinister mercenaries show their contempt for life, stalking and "punishing" a noble bull, manipulated and betrayed, with sharp spears and
pikes, to death, suffocated or drowned in their own blood to the lungs destroyed by the sword of the matador, or Sticking with a dagger with trying
seccionarle spinal cord. May have been subjected, according to veterinary studies, all kinds of fraudulent mortifications, including, besides shaving
(which, according to Article 47.2 of the 1996 regulation, are allegedly responsible breeders), drug delivery and purgative, acting as mesmerizing and
tranquilizers, may cause shortness of locomotor coordination and vision defects before taurine farce and being dismembered by biting, which pierce
the iron in the rubble puja, opening, as a lever, tremendous hole spreader, cutting and tearing tendons, ligaments and muscles of the neck to force him
to lower his head and might kill more easily. Continuing on the torture of the flags; three pairs of sharp, stabbing spears of steel (also called
"alegradores"), who broke her neck, taking strength and vitality before being estoqueado by assassins sword and dagger; awarded a task ears, tails
and legs ripped from their victims, even before his death, as trophies that testify to the degree of dehumanization of his executioners cowards and
those who encourage them unconscious with a complicit silence or crying.

Bullfights, besides lacking sense of ethics and social support, encourage contempt for animals and lack of solidarity among citizens, accustomed to
remain unmoved by the lynching of a living being. Not being either a show that has the full support of its most fervent supporters protesting against
"the invalidity of pseudotoros" and repeated breach of the rules governing torture the animal increasingly weakened and "devoid of caste" , suffering
the painful indignity of shaving, a practice that involves cutting a piece of python within the mueco where he was immobilized, suffering called
traumatic lumbago, and shattering the muscles and tendons to desperately fight to throw off the yoke that holds his head out in the drawer ramshackle
pens square, where he arrived crippled and powerless to face the heartbreaking jabs that inflicts the picador. A shameful fraud and widely tolerated,
as the bulls themselves, which should be enough to publicly condemn and isolate the thugs who have imposed the institutional approval of their
political vassals, this dirty business as an emblem of black and Spain "party national ".

The "Art of War" as an educational and cultural model, religious

Although the declining popular support for bullfights, cruel to the parties depend on the degree of support from the media, the economic interests and
public and religious institutions that have traditionally justified and maintained political and materially, in exchange for selling his soul to the devil or
to the highest bidder, allowing the implementation of the "status quo" of bullfighting and loss of ethical and religious current model of selfish,
intolerant and cruel society values, manifested through bullfighting broadcasts, sports and domestic violence and reality shows in general, with an
accomplice, selfish or ignorant voters who actively or passively legitimize institutionalized violence without understanding the origin of social
conflicts and local wars and transnational condition silent and mortgage the present and the future of humanity.

The promotion of cruelty and disregard for life reaches even redefine and condition the behavior and cultural identity of the fans to the blood,
through new games like "Torero, art and passion in the sand" with an option presented by matador, who teaches two players the most refined
techniques to torture and kill their victims or potential virtual. As efforts clearly biased to present a bullfight symbolically boldly or subtly, as a
fascinating and respectable artistic expression through film or theater, in works like "Carmen" and "Don Juan in the arena "Salvador Tvoras that fill
the scenes of royal blood, shed to satisfy the curiosity of the spectators, or the movie" Talk to Her "by director Pedro Almodvar, who organized
death bullfights in Madrid and Guadalajara, which cost the lives of several bulls, destroying the magic of cinema bloodless blood to stain the viewers
and make them unwitting accomplices in an ethically incomprehensible and unjustifiable atrocity.

One of the factors that contribute to maintaining and promoting bullfighting is the contribution of public money from local and regional bullfighting
schools institutions that emerged alongside the old municipal slaughterhouse, where children twelve and fourteen are trained in "the art of killing"
through competitions and practices calves and cows, suffering crippling injuries and even, as in the Madrid bullfighting school, mutilation of the ears
and tail before he died. Atrocities that are part of the ritual of bullfighting tauricida, supported and justified by bullfighting representatives of culture,
as the writer and professor of ethics at the Complutense University of Madrid defender bullfights and victims of terrorism, Fernando Savater , who
boasts that "the atrocities sometimes have merit, aesthetic and ethical" demagogic justifying cruelty by not being, he said, "the purpose of fun," but "a
necessary ingredient."

The government of Andalusia, which also supports bullfighting, bullfighting schools justifies subsidizing doing a partial reading of Articles 35 and
46 of the Spanish Constitution, dealing with the right to work and free choice of a job or a profession and the promotion and preservation of cultural
heritage Spanish, regardless of Article 15 concerning the right to life, without fear of torture and inhuman and degrading treatment, which
conveniently does not apply to bulls and horses victims of the runs.

Other economic factors that contribute to maintaining the runs are attendance, nothing pleasant, casual tourist supports, often unintentionally, the
morbid spectacle and the economic diversification of the arena. Also, while some farmers benefit from the financial assistance of the European
Union, for the production of meat, other public subsidies allow the celebration of bullfighting in towns and cities that lack the financial means to
arrange them on your own. The sale of meat from slaughtered animals to the bullfighting gourmets who want to ignore or neglect the central release
of toxins produced by the stress of the victims and the usual tobacco-related diseases, such as tuberculosis, nephritis and hepatic parasitosis, also
contributes to make more profitable taurine slaughter.

Despite the lack of public support for the cruel shows the latest statistics, coinciding with the rise of vegetarianism / veganism and the pursuit of
spiritual values based on respect for life; anthropocentric without absurd or religious exemptions, taurine mafia, macabre than ever in its history has
wanted to know about animal protection laws (incompatible with your tauricida activity, destroyer of men and horses), desperately trying to delay the
inevitable end of a bloody dictatorship extending their tentacles bullfighting satellites from Europe, America and other potential fiefdoms, imposing a
humiliating spectacle and remodeling or designing new multipurpose torture centers, covered or retractable roof, and equate to subsidize the
martyrdom of animals and musicals more lucrative art, like billionaire city center of Burgos, scheduled for 2004.

A historical perspective

Although bullfights are a unique and shamefully Spanish show, his rise to the bloody Roman games and cruel venationes where thousands of animals
are killed for the amusement of blood thirsty public and back strong emotions. According to Pliny the Elder, in his Natural History, Julius Caesar
introduced the circus games in the battle between the bull and the matador armed with sword and shield, plus the "run" a bull who overthrew the
knight holding it by removing horns. Another figure at that time, according to Ovid, was the call Karpforo, forcing the bull to charge using a red
scarf. The sacrifice of bulls was also included among the rites and customs that the Romans introduced in Hispania.
In Crete, in addition to the story of Greek mythology tells the adventures of Ariadne, daughter of King Minos and Theseus killed the Minotaur, no
record of the celebration of games in the square of Knossos, in whose palace, known as the labyrinth can be seen frescoes showing men and women
in bullfighting scenes, perhaps guided by the same myths and ignorance foolish to characterize a peaceful monster or animal as a virtual enemy,
turning real victim of our failure as evolutionary beings human trafficking to life and the pain of those without arbitriamente our unearned privileges.

Harassment and killing of bulls in Spain as fun ritual

The first historical reference to a run dating back to 1080, as part of the wedding celebrations infant Sancho de Estrada, in vila. As there is a
psychological connection between the run and the celebrations for the imaginary libidinous ritual symbolism between bull and matador, or between
male and female, with branches in folklore and festivities, and the libidinal relationship between the public and the bullfighter and other less visible
elements that show a spectrum of desires, traumas and unhealthy and sickly passions.

Although several writers suggest that El Cid, Rodrigo Diaz de Vivar, was the first Spanish gentleman who speared bulls, according to Pliny, the
practice was introduced by Julius Caesar himself attacking with a spear riding bulls. A custom that the Moors considered less dangerous than
tournaments between Christians, who prepared them for the battles in which men were killed the same way.

During the Middle Ages the bullfight takes place and is gradually monopolized by the nobility who, influenced by the gallantry and the ways of the
kings, as in Spain today, the public notice was disputed, the attentions of the ladies and respect for others, displaying his "courage" and gallantry,
stalking and spearing bulls, considered enemies of great defensive totemic power.

Queen Isabella rejected bullfighting, but not banned, while the Emperor Charles V was known for his love and killed a bull with a lance in Valladolid
to celebrate the birth of his son Philip II, in whose reign they proclaimed the first ecclesiastical condemnations.

The complicity of power and the church with bullfighting

In 1565 a council at Toledo to remedy abuses of the kingdom, the functions declared "very displeasing to God," and in 1567 Pope Pius V issued the
bull Dominici Gregis De Salutis, calling for the abolition of all bull runs the Christian kingdoms, threatening to excommunicate their supporters, but
his successor Gregory XIII moderates the rigor of the Bull of St. Pius V, according to the desire of Philip II to lift the excommunication. In 1585,
Sixtus V re-enforce the judgment, which in turn is canceled in 1596 by Clement VIII. Felipe III renewed and perfected the largest square in Madrid
in 1619, with capacity for almost sixty thousand participants, and Philip IV, in addition to spearing bulls and kill one from a arcabuzazo in Orchard
Priora will estoque to death more than four boars .

During the sixteenth and seventeenth centuries in Spain and southern France and the release of heifers and bulls through the streets and plazas, and
other celebrations as fire bulls and embolados bulls, roped or enmaromados comparable in cruelty practiced with aristocratic spectacle of the
bullfight in which the gentleman had a leading role in the harassment and death of the bull, which also suffered a thousand provocations that caused
the laborers from burladeros or caponiers, harpoons the mob stabbed him and scratches some cats introduced sometime desbarataba the bull barrel. In
Seville, a run is documented, by the Confraternity of Santa Ana, with "six or twelve bulls cinteros and ropes to the delight of the people", reaching
widespread in big bull riding, with shank, providing a first bull "to be mocked, humiliated and killed by the people in the street".

The enthusiasm of the nobility remained runs during the reign of Charles II, but since the eighteenth century when the nobility ignored the
bullfighting on horseback, following the banning of Philip V of so-called "party horns "(also refused to participate in an auto de fe held in his name at
the beginning of his reign), the commoner role was imposed in bullfighting on foot, with the novelty of the bull's death at the hands of the vilest
people and unrefined linked to the supply of meat and slaughterhouses, where they developed their particular mode tauricida to form in the
seventeenth century gangs of laborers or bearing layers pimps, who joined the pathetic and ruthless riders (varilargueros), running (cause harassment
bull), turn (him spin sharply with deception), and click finish (hamstring) to the exhausted bulls shunning painful encounter with his executioners
horse and dogs. From being the confrontation with the bull a "sports" training a lucrative business that continued to receive real support for the
establishment in the Puerta de Alcala in Madrid's old square masonry, Fernando VI donated by the Royal Board of hospitals, which opened in 1754.

From the second half of the eighteenth century extensive lands are used for grazing, while the matador sword and became renowned as taurine
dictatorship consumed, regardless of the law, with the proliferation of permanent posts, the style of the coliseums Romans, like a cancer of reason,
resulting perversion and popularization of bad habits and loss of ethical and social values that enlightened Spaniards tried to correct, without success,
with a more humane and socially sound legislation.

The humanitarian conscience enlightened despotism and taurine

In the late eighteenth century, an effort to civilize the customs of the country of the Count of Aranda, enlightened government minister Carlos III and
president of the Council of Castile, led to the promulgation of the Royal Decree of 23 March 1778, which prohibited bullfighting death in the
kingdom, except those intended to cover, "by way of arbitration," any expenditure of public or charitable purposes, these being banned also then by
the "pragmatic-sanction force of law "of November 9, 1785, which provided their" cessation or suspension. "Finally, by the decree of 7 September
1786 a total ban on all celebrations, no exceptions will be consummated, including bull granted temporary or perpetual securities to any body as
"Arsenals or any other body." In 1790, another "Real Provision of the lords of the Council" eradicated not only the spectacle of the newly invented
"modern corrida" version, but any celebration that had the bull starring victim, under which it is prohibited "by general point abuse bulls run through
the streets and called bull rope, by day or by night. "In 1805, another royal decree of Charles IV reaffirmed the abolition of bullfighting in Spain and
its overseas territories, although some exceptions were tolerated for charity. Prohibition ceased to be effective even before the arrival of Fernando
VII, the absolutist king who restores the tribunal of the Inquisition (abolished in 1808) and is supporting the run, while suppressing freedoms and the
constitution of 1812 Closing the University classrooms throughout the kingdom, while created in 1830, the first school of bullfighting, Seville-based
slaughterhouse, to be closed after his death, in 1834, under the regency of Mara Cristina.

The desire of taurine mafia strengthen their power and impose their show at all costs to the Spanish population increases the pace of construction of
cirques of death during the nineteenth century (in response to the legal ban on bullfighting), in which period are erected and the ability of most of
which are now in use is increased. Causing the passionate cry of the Spanish literary poet Carolina Coronado (1823-1911) against the profusion of
circuses bull in his poetry on the construction of new arenas in Spain. During the nineteenth century the killing of bulls to outlaw regulated and
published in 1836 Bullfighting complete while participating shows in dogs and other animal species, in the style of ancient Roman circus, like the
confrontation are organized which took place in Madrid between a bull and an elephant in 1898.

The death of thousands of horses, horribly gutted becomes bullfighting in real butchers who just reducing the horse population by half in the last third
of the century, which motivates the introduction in 1928 of overalls, a protective quilt French invention, which does not eliminate the suffering of the
horse, but avoid shocking to viewers less tolerant blood.

Farmers manipulate the behavior and strength of the bull reducing its size and making an accommodating animal via successive crosses to adapt them
to the "modern" bullfighting ritual.

Pablo Iglesias (1850-1925), the undisputed star (PSOE) Socialist Party since its legalization in 1881, publicly condemning bullfighting; but his own
party which legalized again in Spain by Royal Decree 176/1992, Juan Carlos I, who, far from criminalizing cruelty offense as befits a democratic
constitutional government establishes measures to promote barbarism taurine "in response to the tradition and cultural life of the bullfighting",
specifying the nature and size of weapons, legally approved, that the executioners should use to torture their victims, such as flags; longer than two
centuries ago, black flags (which replaced the fire with powder cartridges), to terrorize the tame bull that does not cooperate with his executioners
and the lance or pike, sword or rapier and own lace slaughterhouse and taurine arsenal.

Taurine business outside Spain: a matter of life and death

Bullfighting in America, France and Portugal went through the same vicissitudes as in Spain and ordered that civil and ecclesiastical prohibitions,
with some exceptions, were not observed, but contribute to the development of a different, equally cruel style show, based on the torture and death of
a sentient animal.

In France, the entry into force of Grammont law banning bullfighting on July 2, 1850, did not prevent the introduction of bull killed the Spanish
style, to meet the Spanish Empress Eugenia de Montijo, who personally intervened to request the suspension of the ban that affected a number of
runs in Bayonne, scheduled for the summer of 1853, in which 19 bulls and 39 horses died. Despite which, the runs continued to be prohibited legally
for a hundred years throughout the national territory until the adoption by the Council of the Republic on April 12, 1951, of a bill stating that the
previous law "was not applicable to bullfighting as an unbroken tradition could be invoked. "

Fearing a major concern for the rights of animals makes it more difficult to continue deceiving world public opinion, taurine mafia desperately tries
to export its grotesque spectacle to any country without any bullfighting tradition such as Egypt and Russia, or other cities in France and Paris, where
they attempted to organize a run in June 2002; or Carcassonne, where a run is first mounted in 1954, after the mayor and the high court of justice did
prevail loophole that exists "an uninterrupted local tradition", a provision which excludes bullfights and cockfighting penalties currently provided for
animal abuse in the French law protecting animals July 15, 1976.

"According to a French survey of 1993, 83% of the population is against bullfighting, and only 11% supported".

In Portugal, where cruelty and suffering of animals is similar to the rest of the peninsula, despite the ban on bullfighting in the Spanish style death in
1928, the tradition of killing bulls in the streets of border cities with Spain continues in places like Villa Canyons, where the authorities have allowed
for decades. Paradoxically, a new law will allow the killing of the bull back in the arena, in the cities who can justify continuously maintained the
custom of killing bulls and have systematically broken the law for at least fifty years.

False utilitarian arguments in defense of tradition to justify torture of bulls not provide any reason based on any act of torture free new animal
species, but the systematic abuse of animals of any kind just desensitizing the public to the animal suffering, allowing, for example, even ostriches
closures in Aragon and in towns like Fuengirola, regardless of the physical, psychological, moral or ethical consequences for unwitting victims or
those who willingly participate in any cruel and degrading spectacle .

If we want to tackle violence against animals of any species and start building a society based on respect for life and others, we must move in the
direction of other humanitarian EU countries such as Germany, Italy and the UK and improve the status of animals in Spain and other countries such
as Portugal, France, Mexico, Colombia, Ecuador, Peru and Venezuela, unreservedly condemning torture of any living to be European and
international level and to amend section 632 of the Penal Code Spanish, which is totally ineffective in preventing cases of cruelty to animals, as it
only applies to those not legally entitled, in which case only shows abuse is punishable as a failure, with a fine.

The awakening of public awareness

Continued efforts in support of institutions of bullfighting and cruel fiestas, in which animals of various species are tortured in democratic Spain, face
the growing rejection of a more critical youth looking for a sincere and harmonious relationship with animals and nature, and more aberrant skeptical
and willing to challenge public opinion, not only the quality and origin of food but also entertainment. Which would allow to permanent indentation
and greater national economic, social and cultural progress of the country making the dream of eradicating violent, divisive and cruel customs like
bullfighting, prohibited more than two centuries ago by our illustrious ancestors as a social disease that manifests itself in many ways, destroying our
sensitivity and ethical and aesthetic sense of those accepted as normal for mutilated parts of a peaceful herbivore serve as a reward for his
executioners, and even encouraging machismo and gender violence; because if it is accepted that a living being can be tortured for profit and fun, the
human condition can also be subject to the same consideration.
Jos Vargas Ponce, capitn de fragata, miembro y director de la Real Academia de la Historia, y notable erudito, amigo de los principales ilustrados
de la poca, como Jovellanos y Villanueva, resumi en su Disertacin sobre las corridas de toros, escrita en 1807, todos los argumentos antitaurinos
del siglo XVIII, trabajo que, lamentablemente, no trascendi ms all del limitado crculo acadmico, quedando indito en los archivos hasta 1961,
cuando Julio Guilln Tato, otro marino acadmico, edit la Disertacin y alguna documentacin complementaria, en la que el autor condena las
diversas perversiones que se resumen en la corrida de toros: Ser posible que espectculo por tantos ttulos brbaro, expuesto e indecoroso, haya
tolerado siglos y siglos, sin repugnarlo, la gente espaola?. En otro apartado sobre los perniciosos efectos que este espectculo produce en el
carcter colectivo de los espaoles, dice: Esto es en el fondo el objeto de cada corrida; esto es lo que representa y multiplica las escenas: fiereza
procurada por el hombre, daos y carniceras voluntarias, dechados perennes de crueldad y de ingratitud, y sangre vertida y mezclas de sangres, y
siempre sangre y ms sangre. Pues si estos son los ejemplos de los toros, qu pueden producir los toros? Dureza de corazn, destierro de la dulce
sensibilidad y formas tan despiadadas y crueles como el espectculo que miran.

Las corridas de toros y los derechos naturales de los seres vivos.

El significado histrico de los derechos civiles, la libertad de expresin y la extensin de los derechos naturales a los seres humanos y a los animales,
por primera vez con criterios puramente humanitarios, surgi de una profunda reevaluacin de los valores ticos y las prioridades humanas que
permiti cuestionar cualquier forma de explotacin animal como la domesticacin de animales, que es un modelo para el sometimiento social, al
igual que la caza, que histricamente ha representado una afirmacin de poder y virilidad, y la viviseccin que, adems de una atrocidad cientfica,
hipoteca nuestra salud, hacindonos rehenes de los criterios mercantilistas de la industria farmacutica, que no concibe la salud sin el recurso
obligado a las medicinas.

Para hacer frente a las corridas de toros como una costumbre cruel e institucionalizada, antes es necesario entender la relacin existente entre este
arcaico espectculo y la primitiva escala de valores de la cultura carnvora en la que se sustenta, que considera a los seres humanos y a otros seres
vivos como enemigos potenciales a quienes es posible dominar o sojuzgar, adems de consumir sus despojos. Dado que una forma de explotacin
suele justificar la otra, y ambas pertenecen a una mitologa que aparta a los animales de nuestro mbito moral.

Joseph Ritson (1752-1803), deca en 1802, en su Ensayo moral sobre la abstinencia, que la relacin entre el consumo de animales y el
comportamiento cruel y despiadado del ser humano, es un hecho histricamente demostrado. Y que el origen de los mal llamados deportes brbaros e
insensibles de los ingleses, como las carreras de caballos, la caza, el tiro con escopeta, el acoso con toros y osos, las peleas de gallos, los combates
profesionales de boxeo, y otros tantos, est en la adiccin a la carne.

El vegetarianismo como base del progreso social y cultural

Las races del movimiento vegetariano, que llegara a ser la base de las campaas en pro de los animales y sus derechos, tienen su origen en los
ideales de la Ilustracin y de quienes han credo y luchado por un mundo ms justo para los seres humanos y los animales; intelectuales ilustrados
como el conde de Aranda (1719-98), diplomtico y primer ministro de Carlos III, y Gaspar Melchor de Jovellanos (1744-1811), jurisconsulto,
estadista y escritor, se caracterizaron por su rechazo frontal a las corridas de toros, promoviendo la cultura, el bienestar social y la mejora de las
costumbres. Cuya influencia se dej sentir en toda la generacin de los literatos del 98 que, con la excepcin de Valle-Incln, se opusieron a las
corridas de toros. Miguel de Unamuno transform el antiguo lema de Pan y Juegos en Pan y Toros, criticando a las masas que acudan a las corridas
en busca de una macabra y sangrienta diversin, mientras que Po Baroja expres su preocupacin por el sufrimiento de los animales.

Los libros de Tomas Payne (1737-1809), Sentido comn y Los derechos del hombre, cuya influencia marc el curso de la historia de la
humanidad, y Joseph Ritson, quien crea que los sacrificios rituales de animales permitieron que el ser humano empezara a comer carne,
representaron los ideales de la Ilustracin para todos aquellos que crean en un nuevo concepto universal de la justicia para los seres humanos y los
animales, sentando las bases del movimiento vegetariano internacional del que forman parte organizaciones como la Unin Vegetariana Internacional
(IVU) y diversas asociaciones veganas internacionales que promueven un estilo de vida ms sano y solidario, basado en una alimentacin de origen
vegetal, que rechaza y condena el maltrato de los animales y su explotacin para la produccin de alimentos, cuya comercializacin y consumo
impiden la adopcin de medidas necesarias, justas y responsables a favor del bienestar de los animales, y el movimiento global para la defensa de sus
derechos, un colectivo al que pertenecen tambin varias asociaciones espaolas como Amnista Animal, ADDA, ALA, ANPBA, ASANDA, ATEA,
Derechos para los Animales, OLGA, etc., que defienden los derechos de los animales y condenan la crueldad institucionalizada de las corridas,
canalizando la indignacin pblica hacia estos espectculos, como en la primera marcha antitaurina de la primavera de 1987 a la plaza de las Ventas
de Madrid. Protestas que no siempre reciben la atencin adecuada de los medios de comunicacin por temor a perder los favores polticos y
econmicos de los intereses taurinos e institucionales que las apoyan.

Por un futuro sin diversiones sangrientas

El mayor rechazo de la sociedad a las guerras y los espectculos crueles en los que se torturan y matan animales por lucro y diversin, debera
generar una actitud menos tolerante con la violencia que sufren los animales y degrada a toda la sociedad; sin embargo, aunque algunos festejos
crueles, como el lanzamiento de una cabra del campanario de la iglesia de Manganeses, ya no se permitan; otros, como el Toro de la Vega, que
consiste en perseguir a un toro por el campo hasta matarlo con una lanza para disputarse sus testculos como trofeo, encuentran su justificacin en las
corridas de toros y siguen contando con el suficiente apoyo institucional, representado por intereses taurinos, que no permiten educar a la sociedad a
valorar por igual a todas las vctimas de la violencia, impidiendo la adopcin y ejecucin de una verdadera ley estatal de proteccin animal, acorde
con una sociedad democrtica evolucionada que respeta los intereses de los ms vulnerables.

Si podemos establecer que somos lo que comemos y rechazamos la violencia relacionada con el consumo de carne, tambin debemos dejar vivir a los
dems. Si nuestros alimentos son nuestra medicina, tambin pueden permitirnos redefinir el significado de lo que llamamos diversin y lograr
alimentar el espritu, o el alma, aprendiendo a apreciar los alimentos obtenidos sin violencia ni crueldad. Si realmente somos seres compasivos, cada
uno de nosotros debemos ser parte de la solucin y pedir la abolicin de las corridas de toros y de toda su simbologa supremacista que hace una
fiesta del dolor, centrando nuestros esfuerzos en debilitar los cimientos polticos y econmicos que hacen posible que perdure un anacronismo de
nuestro pasado sangriento que no tiene lugar en una sociedad que se autodefine como moderna, democrtica y solidaria.

Segn una encuesta reciente, el 68% de los espaoles no estn interesados en las corridas de toros, siendo los jvenes y las mujeres quienes menos
las apoyan. Los catalanes y los gallegos, con el 81 y el 79%, respectivamente, son los que estn menos interesados. Otros datos reflejan que el 82%
de los espaoles no han asistido nunca a una corrida, mientras que el 87% condenan el sufrimiento animal en los espectculos pblicos.

Luego de la conquista, los espaoles trasladaron hasta las nuevas tierras el idioma, la religin, sus costumbres, tradiciones y aficiones. Aunque alguna
gente piensa que la corrida de toros es un deporte, tambin hay otros que la consideran un arte. Esta fiesta taurina de origen espaol est muy
arraigada en el Ecuador. En la poca de la colonia se realizaban corridas de toros populares durante las festividades religiosas y tenan como
escenario la plaza mayor.
Matador de Toros
En 1594 se llev a cabo la primera corrida de toros en Quito, en homenaje al nuevo Presidente de la Real audiencia. Dos aos ms tarde tuvo lugar
otro festejo taurino. En el ao 1790 se mand a construir lo que era la plaza y Casa del Matadero, donde actualmente se encuentra el Teatro Sucre. A
finales del siglo XVIII (1798), dice el historiador ecuatoriano Isaac Barrera, en una de sus obras, que "...Toda la vida de la ciudad se concentraba en
la plaza de toros..."

Luego aparecieron las plazas de Guangacalle, la Arenas (ubicado cerca de la Alameda) y Belmonte (construida por Abel Guarderas y ubicada en la
calle Antepara) y en 1959 la Monumental Quito. En estas plazas debutaron: en julio de 1898, el espaol Manuel Pomares "El Troni"; .Manuel Meja,
ms conocido como el "Papa negro" (en 1920); Max Espinosa "Marinero", Alfonso Ordez "El Troni", "La Sorianita" que era la rejoneadora paisa
Conchita Cintrn. Desde 1960 hasta hoy, figuras como:Curro Romero, Paco Camino, el Juli , Joselito, El Cordobes, "Paquirri", Armando Conde,
Edgar Peaherrera y Palomo Linares, han sido aplaudidos por la aficin quitea

Actualmente las corridas de toros se hacen generalmente en las fiestas de fundacin como el caso de Cuenca, Ambato y Quito, est ltima una de las
ms importantes de Latinoamrica, llamada "Feria de Quito Jess del Gran Poder" y de la cual se refieren como "La fiesta brava", cuenta con miles
de aficionados, la presencia de autoridades y es amenizada por la Banda Municipal.
Las corridas comienzan con un desfile de toreros, intervienen los picadores que a caballo clavan pequeas lanzas al toro, los banderilleros clavan las
banderillas de vistosos colores, esto lo hacen para disminuir la fuerza del toro. El matador o torero usa un traje conocido como traje de luces, un
sombrero de tres picos y una capa que utiliza para atraer la atencin del toro. Cuando el matador acta bien la multitud grita 'Ole' para expresar su
aprobacin. Luego de muerto el toro, si la jornada fue buena premian con un trofeo que consiste generalmente en una oreja o el rabo del toro.