In traditional marriage, throughout all the English speaking world, a woman becomes a wife; a man, a husband. In English, these titles, if you will, reveal something intrinsic in the traditional mentality concerning marriage. ‘Wife’ comes from the Anglo-saxon word for female, not woman or spouse. In this context, female is equal to breeder, as the female of any mammalian species is the breeder of her brood. The distinction of female in any species is a sexual one, and that is without any of the neutral connotations we assert in our identifications with gender. Gender is a grammatical term and one of sociological reference when talking about women and men. Male and female are the two sexes of any species, distinct for their roles in breeding, primarily.
A man becomes a husband in marriage, and in effect becomes the master of the union’s breeding; he is the one that manages the brood of the breeder, the female, or the wife in this instance, the Anglo Saxon wif. The latter is also part of the compound wif man, or, ‘woman.’ Before marriage a woman is a female person (what we mean by ‘person’ is contained in the use of the Old English word ‘man;’ what we mean by ‘man’ was contained by the Old English were as in were-wolf, man-wolf or wolfman; the Old English were having nothing to do with the contemporary English past tense form of the verb ‘be’ ‘were,’ nor is it restricted to use in the former connotation). After marriage, she is only a female. Note the deletion of her personhood. Moreover, as mentioned above, the word ‘husband’ is contained in the origin of the word ‘husbandry,’ the science of animal breeding, which is exactly what traditional marriage reduced woman to, an animal, perhaps a pet, domesticated as were cows, horses and pigs.
You do also know that bride and bridal are related, and bridal is the adjectival form of the noun ‘bride,’ and ‘bridal’ is exactly the word that had been used in puns based on ‘bridle bit,’ what a horseman puts in the mouth of his horse. The husband muzzles the wife in traditional marriage. Now we know that jokes permeate the psyche; common parlance affects mentality, mentality shapes common parlance. For centuries in English speaking societies where horses were used, ridden and bred, bridle bits have been used; and in as much as homophones are often the root of puns, bridle bit gives rise to the puns about marriage, how the bridal bed is a symbolic bridling of the woman, her bridal bed is her bridle bit.
Gay men by their sexual practices cannot produce children, which underlies, as I have said, many objections to Gay Marriage. A man’s colon or rectum or anus has none of the functions of the female uterus, cervix or vagina. But then anal intercourse between heterosexual couples does not produce offspring. I do not doubt that many who object to Gay Marriage might also object to heterosexual anal or oral copulation because they violate the Biblical proscription against sodomy, or because any sexual act that might not result in a child is perhaps demonic or simply degenerate (itself a term used to denote prurience but has its origins in actions that do not generate, and even when used to reference a metaphorical generation, as in art, for instance, that is, what does not generate is degenerate [something the Nazis had an affinity for identifying].The origin of the words used is for something that is progenerating-like, as in producing children who are our progeny).
I am not going to discuss masturbation as it is understood in these minds; masturbation being the greatest metaphor in parallel for the kind of thinking that takes place in these minds . . . I am not going to venture any psycho-analytic diagnosis. Sexuality in itself, let us say, as well as the practices therein, whether hetero- or homo-, is freed by the acceptance of Gay Marriage.
Until we change the diction of marriage, though, the rhetoric cannot change. If we do not change the rhetorical constructs we use to refer to marriage and persons in a marriage, then the mentality about marriage will not change. If mentality does not change, individual psychologies will continue to be shaped according to an archaic framework. If this is true, though, that marriage is about love and not about breeding, then why is infertility still grounds for divorce? If marriage is exclusively adjunct to homo-sapiens animal husbandry, then gay marriage makes no sense; if marriage is a union between two humans who love one another, then gay marriage reinforces this notion by taking out of the equation of marriage once and for all the conditions of breeding. Heterosexual marriages that do not produce children for whatever reason, by choice or by biology, are as fruitful as those that are fruitful and multiplicative.