By Abbey Villasis
Minoan bull-leaping fresco
Image by Garrett Ziegler, https://www.flickr.com/photos/garrettziegler/26529276230
The Minoans were an ancient Greek civilization dating back to the Cretan Bronze Age, beginning around 3000 BC and ending around 1000 BC, who were the first recorded civilization of any bullfighting or bull-worshipping culture that we know of today. In fact, according to Dr. Ellen Adams, Lecturer of Classical Art and Archaeology at King’s College London, “There is a good case to make for viewing Minoan Crete as the first European civilization in Cultural Identity in Minoan Crete”. She continues, “The Minoans built vast, complex buildings, had writing, produced incredibly sophisticated art, and managed their lives in a surprisingly (and perhaps deceptively) familiar fashion, from their bureaucracy to flushing toilets. If a shared European identity is to be constructed from the remains of the past, both in antiquity and today, then this culture is important and relevant to all of us”. She adds, “Minoan art reveals an obsession with the bull, from bull leaping to remarkable stone libation vessels shaped as bull’s heads”.
Bull-leaping is an ancient form of non-violent bullfighting that consists of an acrobat leaping over a charging bull. It should be noted here that the term ‘non-violent’ is present, as this is one of the rare instances in the practice of bullfighting where the aim is not to kill the bull but rather to demonstrate superior skill in athleticism by adding an element of danger, which is, of course, the charging bull. The best leapers commonly did somersaults and other various forms of acrobatic tricks over the animal as they were propelled over it by the violent upwards jerking movement made by the bull's head when its horns were grasped by the acrobat.
Nowadays, it can be argued that bullfighting has somewhat regressed in terms of elements of spectacle in comparison to the time of the Minoans. However, it is important to note that this sport as a whole is now on the verge of being permanently eradicated all over the world. This controversy is mainly due, in part, to the ethics of the sport, since in modern-day society, bloodsports are considered inhumane and cruel. As of right now, bullfighting is illegal in Argentina, Canada, and the United Kingdom, but still exists in a handful of Spanish-speaking countries such as Spain, Mexico, Colombia, Venezuela, Peru, Ecuador, and even France. Not so ironically, in July 2016, a Spanish matador by the name of Victor Barrio was killed in the ring, dying a gruesome death on live TV. Williams Cárdenas, president of the Association of International Bullfighting, spoken to by TIME Magazine, insisted, with the awareness of his death, “Bullfighting is something incredibly ancestral and is an art form like poetry”. He maintains that the rejection of the tradition is due to many being unable to appreciate what he sees as its ‘beauty’. However, we can expect more efforts to be made by officials in the near future to end the practice of this blood sport, whereas, for now, this practice, rooted in antiquity, lives on.
The fact that there is controversy over this topic demonstrates its inherent value. On one hand, there are fervent supporters who are determined to preserve this ancient sport with centuries of history, captivating fans throughout the ages. Some enthusiasts have even immortalized their love for bullfighting in poetry. João Cabral, a renowned Brazilian poet active in the 1950s, ardently expressed his passion for bullfighting and poetically portrayed the transcendent experience of this tradition in works like ‘O melhor toureiro que já aparecera até hoje’. In contrast, there are those on the opposing end who contend that this practice is too outdated for modern society. According to PETA, “Every year, at least 7,000 bulls are slaughtered in official bullfights in Spain's bullrings. The animals are pushed to extreme mental and physical exhaustion before being stabbed to death. Bullfighting is never a fair fight but rather a ritualistic slaughter of a helpless animal”. There is clearly validity to both sides of the argument, but when it comes to matters of life and death, there are certain practices that warrant reconsideration.
So, how does this all connect? The ongoing debate and controversy surrounding the bloodsport of bullfighting raise several intriguing questions about our human relationship with this tradition and the animals involved. First, it begs the question of whether bullfighting is meant to endure in our modern world. Is it a relic of the past that should evolve or fade into history, or does it hold a unique place in our cultural heritage that justifies its continuation? Comparisons with the gladiatorial games of the Colosseum in ancient Rome highlight another interesting dimension. How different or similar is contemporary bullfighting to the bloodthirsty spectacles of the past? It invites us to consider whether there is an inherent fascination in human nature with witnessing conflict and violence, and if so, what this reveals about us as a species. Do we watch because we can't look away, as if the spectacle of life and death gives us a sense of power over the inevitable? It makes us question whether or not there is something inherently sadistic in our nature that draws us to such displays of brutality, and why we are desperate to find the beauty in it.
Lastly, since our modern-day appreciation and courage in bullfighting can be traced back to the Minoans, this adds a historical perspective to the discussion. It suggests that the legacy of this ancient civilization continues to influence our views and practices, even in the present day. Understanding the historical roots of bullfighting can help us appreciate the cultural complexity and significance of this tradition. In summary, the controversy surrounding bullfighting opens up a fascinating exploration of human nature, cultural heritage, and our evolving relationship with both the sport and the animals involved. These questions encourage us to contemplate the ethical and moral dimensions of our shared history with this ancient practice.
Resources
• Adams, Ellen. Cultural Identity in Minoan Crete : Social Dynamics in the Neopalatial Period. Cambridge, United Kingdom: Cambridge University Press, 2017. Print.
• “Bullfighting: Animals Are Not Ours to Use for Entertainment.” PETA UK, March 29, 2023. https://www.peta.org.uk/issues/animals-not-use-entertainment/bullfighting/#:~:text=Every%20year%2C%20at%20least%207%2C000,slaughter%20of%20a%20helpless%20animal.
• Calvo, Amanda. “Bullfighting Divides Spain over Its Bloody Tradition.” Time, July 19, 2016. https://time.com/4400516/bullfighting-calls-for-ban-spain/.
• Newcomb, Robert Patrick. “JOÃO CABRAL DE MELO NETO AND THE POETICS OF BULLFIGHTING.” Romance Notes 46, no. 3 (2006): 319–30. http://www.jstor.org/stable/44363871.
Abbey Villasis is a first-year Classics and English student at King’s College London with a passion for the Spanish language and Latin American culture. Born and raised in Toronto, she is of Ecuadorian descent and is a published poet.
