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'Incest' mum and son 'caught having sex after son's wife walks in on them'
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FIRST LOOK AT TWO 'lead family members' OF 'INCEST CLAN' COLT FARM IN AUSTRALIA
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Tony L Lavoie, 43, and his mum Cheryl Lavoie, 64 were allegedly caught having sex by Lavoie's wife, who walked in on the pair at their home in Massachusetts, US on May 20
A mum and son who were allegedly caught having sex after the son's wife walked in on them have appeared in court.
Tony L Lavoie, 43, and his mum Cheryl Lavoie, 64, were allegedly caught romping in Massachusetts, US on May 20.
Police were called to their home after reports of a disturbance, local newspaper Sentinel and Enterprise reports.
When officers arrived at the property, they were allegedly met by the cousin of Lavoie's wife, who claimed her relative had walked in on her husband having sex with his mum and phoned 911.
According to reports, the pair told police that it was consensual sex and that it was the first time sexual intercourse between them had happened.
When a police officer asked Lavoie why it had happened, he is said to have replied "I don’t know. It just happened.".
Lavoie allegedly claimed her and her son had become close before the incident, and had sex after kissing.
Police charged the mother and son with incest, which carries a maximum sentence of 20 years in jail.
Both pleaded not guilty to the charge when appearing in court.
At the hearing, the judge ordered the pair not to see each other.
They are next due in court on October 27.
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The incest taboo refers to the cultural prohibition of sexual activity or marriage between persons defined as "close" relatives; the degree of which is determined by the society in which the persons live. Various theories exist to explain the origins and motivations of incest taboo , and in particular, whether or not such a taboo exists universally or relatively.
The following excerpt from Notes and Queries , the most well-established field manual for ethnographic research, illustrates the scope of ethnographic investigation into the matter.
As this excerpt suggests, anthropologists are interested in the gulf between cultural rules and actual behavior, and many ethnographers have observed that incest occurs in societies with prohibitions against incest. It should be further noted that in these theories anthropologists are generally concerned solely with brother-sister incest, and are not claiming that all forms of incest are taboo (these theories are further complicated by the fact that in many societies people related to one another in different ways, and sometimes distantly, are classified together as siblings). Moreover, the definition restricts itself to sexual intercourse; this does not mean that other forms of sexual contact do not occur, or are proscribed, or prescribed. It should also be noted that in these theories anthropologists are primarily concerned with marriage rules and not sexual behavior. In short, anthropologists were not studying "incest" per se; they were asking informants what they meant by "incest," and what the consequences of "incest" were, in order to map out social relationships within the community.
This excerpt also suggests that the relationship between sexual and marriage practices is complex, and that societies distinguish between different sorts of prohibitions. In other words, although an individual may be prohibited from marrying or having sexual relations with many people, different sexual relations may be prohibited for different reasons, and with different penalties.
For example, Trobriand Islanders prohibit both sexual relations between a man and his mother, and between a woman and her father, but they describe these prohibitions in very different ways: relations between a man and his mother fall within the category of forbidden relations among members of the same clan; relations between a woman and her father do not. This is because the Trobrianders are matrilineal; children belong to the clan of their mother and not of their father. Thus, sexual relations between a man and his mother's sister (and mother's sister's daughter) are also considered incestuous, but relations between a man and his father's sister are not. Indeed, a man and his father's sister will often have a flirtatious relationship, and a man and the daughter of his father's sister may prefer to have sexual relations or marry.
Examples from other societies further reveal the variation in local understandings of incest. In Chinese societies, there is a strong taboo against marriage of persons with the same surname no
matter how distantly related. There are often local taboos against marriage between people of
certain surnames on the grounds that these surnames belong to clans which were closely related
in the past. Similarly, although marriage between first cousins is forbidden in some contemporary jurisdictions it is both legal and acceptable in others.
Although anthropologists have observed and studied violations of incest taboos (in other words, cases of incest), all anthropological theories of the incest taboo are concerned with the formal proscription against incest (as defined locally), not with actual cases of incest (however defined). These theories are motivated by two major questions: first, given the variation in how different societies define incest, and in which relationships are proscribed, is there any general pattern or universal function of incest taboos? Second, given that people do commit incest, why do so many (indeed, arguably, all) societies proscribe certain forms of incest? These questions are not concerned with the specific effects of incest on specific people — a matter usually left to psychologists .
One theory is that the observance of the taboo would lower the incidence of congenital birth defects caused by inbreeding . A society that had noticed this might tend to form an incest taboo.
Anthropologists reject this explanation for two reasons. First, inbreeding does not directly lead to congenital birth defects per se; it leads to an increase in the frequency of homozygotes . A homozygote encoding a congenital birth defect will produce children with birth defects, but homozygotes that do not encode for congenital birth defects will decrease the number of carriers in a population.
One might complain that a society would have to have a fairly advanced understanding of genetics to recognise this potential "benefit" of incest, whereas the increased prevalence of birth defects is relatively easy to spot.
Second, anthropologists have pointed out that in the Trobriand case a man and the daughter of his father's sister, and a man and the daughter of his mother's sister, are equally distant genetically. In that particular case, the prohibition against relations is not based on or motivated by concerns over biological closeness.
Another theory suggests that the taboo expresses a psychological revulsion that people naturally experience anyway at the thought of incest.
Under this view, advanced by evolutionary psychologists , the incest taboo is primarily caused not by social condemnation, but rather by genes for incest avoidance, which would tend to prosper, by ensuring that an individual's children (possibly containing those same genes) are not unhealthy due to inbreeding. Furthermore, the benefits of sex (as opposed to asexual reproduction ) are mysterious (see evolution of sex ), but whatever they are, they would tend to be reduced by incest. Genes that prevented incest would tend to inhabit bodies that had more of these benefits, and therefore tend to become more widely spread.
Evolutionary psychologists (e.g. Steven Pinker in How the Mind Works ) suggest that genetic influence is at work in the Westermarck effect , whereby people raised in close proximity (whether related or not) tend to feel little sexual attraction to each other, after maturity.
Most anthropologists reject this explanation, since incest does in fact occur. They suggest that the taboo itself may be the cause of the psychological revulsion.
Claude Lévi-Strauss has argued that the incest taboo is in effect a prohibition against endogamy , and the effect is to encourage exogamy . Through exogamy, otherwise unrelated households or lineages will form relationships through marriage, thus strengthening social solidarity. Lévi-Strauss first exposed this Alliance theory in the Elementary Structures of Kinship (1949).
This theory was debated intensely by anthropologists in the 1950s. It appealed to many because it used the study of incest taboos and marriage to answer more fundamental research interests of anthropologists at the time: how can an anthropologist map out the social relationships within a given community, and how do these relationships promote or endanger social solidarity? Nevertheless, anthropologists never reached a consensus, and with the Vietnam War and the process of de-colonization in Africa, Asia, and Oceania, anthropological interests shifted away from mapping local social relationships.
This page uses content from the English language Wikipedia . The original content was at Incest taboo . The list of authors can be seen in the page history . As with this Familypedia wiki, the content of Wikipedia is available under the Creative Commons License .
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Tim Colt died in 2009, nine years before eight of his family members were arrested.
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This is the “world’s most inbred family” with four generations of incest — including at least 14 kids with parents all related to each other.
Perverted patriarch of the oddball clan Tim Colt ran an “incest” farm in the Australian Outback where he raped his daughters and fathered their children, say reports.
Research, based on data published by the Children’s Court Down Under, reveals how Tim fathered seven children — five girls and two boys — with wife June.
The fiend, who died in 2009, also had multiple kids with daughter Betty and his eldest girl, Rhonda, the Daily Mail in Australia reports .
The 38-member Colt clan were forced to live in squalor in a sickening story of incest, neglect and pedophilia that shocked the world when their story was first revealed.
Since then, the children have all been given court-appointed pseudonyms to conceal their identities.
One of the members of the family — Frank Colt — was found guilty in 2020 of sexually assaulting a teen relative during a visit to the family farm near Yass in 2010.
The offense occurred two years before shocked police discovered the clan living in an isolated camp .
The disgusting details of the family — who moved among rural Victoria, Western Australia, South Australia and the Northern Territory — were revealed after a gag order on their gruesome family history ceased.
Their twisted family tree shows there were four known generations who were living together, including four kids who were the great-grandchildren and grandchildren of Tim Colt.
His youngest daughter had children with her brother Charlie, a court heard.
DNA testing discovered 11 of those children were the product of parents who were closely related to each another, say the shocking reports.
Also living in the camp were a dozen second- or third-generation family members who were legally adults so not required to undergo DNA testing.
Three of the late Tim Colt’s daughters have been dragged through court trials, assaulted in prison, and ostracized in communities due to their inbred children — the products of rape and sexual relations with their own father and siblings.
In one Colt trial, Tim Colt’s son Roderick was found guilty of raping his niece, who was also his half-sister.
The victim, Petra, was the biological child of Tim and Betty and was also attacked by her uncle Frank in the back seat of his car during a visit to the family farm in February 2010, for which he was convicted.
She told police back in 2013 that she had never gone to school, lived “in a cult” and that “all my aunts, uncles and cousins have all been sleeping together.”
Betty and Rhonda’s sister Martha, who openly shared a “marital bed” with her brother Charlie Colt, gave birth to five children.
Their brood were likely fathered by Charlie, her own father Tim and another brother, Roderick, it was revoltingly revealed at her trial.
She was slapped with a two-year prison sentence after concealing the paternity of her kids, who were all proven to be the product of sexual relations with a biological relative by DNA tests.
Martha gave birth to three sons and three daughters, one of whom died, between 1988 and 2006.
She claimed the kids were the product of five casual encounters, a tale a judge called “demonstrably untrue.”
The court heard how police intercepts of conversations between Martha and brother Charlie were brimming with “giggling and a degree of sexualized banter.”
Charlie Colt — who originally faced 27 charges — was found not guilty on two charges and acquitted, with the balance being withdrawn.
Tim Colt’s other two daughters were also convicted of perjury for attempting to hide the identity of their children’s fathers.
Betty was convicted of four counts of perjury, one of lying under oath and one of perverting the course of justice, and was jailed for 14 months.
Rhonda also received a 14-month intensive corrections order for perjury.
DNA testing would reveal all four women had children whose fathers were the mothers’ own father or brother
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