McCormick, Bailey - English 102 Research Journal

2010

Dogs are good to eat, and/or to pet: The controversial dog-eating custom in globalized South Korea ＊1 Masaki Tosa 土佐 昌樹 Abstract: 韓国の犬食習慣は、国内外でさまざまな議論を呼んできた。長い歴史に基づく文化的伝統である といわれているが、大多数の韓国人が日常的に食べているわけではなく、また犬を食用とすること に嫌悪感を持つ人や、はっきり反対を唱える人も少なくない。また、オリンピックやワールドカッ プの主催などを契機に、韓国に国際的な注目が集まるときになると、きまってこの話題が大きく取 り上げられ、激しい論争を引き起こしてきた。本稿は、韓国における犬食の社会的・歴史的背景に ついて探り、葛藤やタブー視を注意深く見ていくことで、グローバル化が進む時代における食文化 の行方を読み解こうとする試みである。 犬食の習慣は、長い歴史をもつといえる一方で、同時にそれをタブー視する傾向も韓国社会内部 ではっきり認められる。その理由にも歴史的な経緯があり、同時に普遍的な象徴論理に基づく側面 もある。海外の動物保護団体が犬食に反対する単独の勢力なのではない。しかし、犬食を維持、発 展させようとする勢力もまた存在する。 禁じられながらも独特の存在感を示し続けている韓国の犬食習慣だが、その現代的な動態にとっ て二つの枠組みが決定的な役割を果たしていると思われる。一つはナショナリズムであり、もう一 つは健康ブームである。一方で、 犬食文化に対して真っ向から対決する勢力に動物愛護団体がある。 社会全体から見れば一部の勢力に過ぎないが、その声に同調する感覚は非常に広大な社会的裾野を 持っている。それが都市的ライフスタイルの中に溶け込んだペット文化に他ならない。こうした入 り組んだ勢力による闘争が犬食の習慣に複雑な屈折を与え、あるときには実際以上の存在感を示す こともあるが、大きくいえばそれは周縁化されつつあるといえる。 犬食が周縁化されていくまでには、都市化や西洋化の進行とともにライフスタイルや価値観が変 容し、ペット文化が社会的主流となっていく過程があり、そして前近代から存在したタブー視を含 めたさまざまな層があり、それらが複雑に絡み合っている。それらは単純に外部からの押しつけに 還元できる力ではなく、内発的な社会変容がその源泉をなしている。一方で、犬食を正当化する力 としては、ナショナリズム、健康ブーム、そして古代的な供犠とトーテミズム文化などがある。西 洋からの批判が高まるとナショナリズムが高揚し、あたかも両者の戦いが舞台を支配しているかの ように見えるが、もっと大きな俯瞰図で捉えたとき、それはあくまで長大なドラマの一コマに過ぎ ないともいえるのである。

Goya Journal, 2020

Under pressure from PFA, the Nagaland state government enacted a ban on the consumption of dog meat. In their haste, have they disregarded their duty to protect the cultural, religious and social practices of indigenous tribes? Talilula explores the role of dog meat in Naga culture, and the latent hypocrisy of the ban.

YILLIK: ANNUAL OF ISTANBUL STUDIES, 2022

Mode of publication: Worldwide periodical, published annually every December Note to contributors: YILLIK: Annual of Istanbul Studies accepts submissions in English and Turkish. Articles should conform to the usage of The Chicago Manual of Style (CMOS), 17th edition, and to the style guides published on the journal's website. Articles in Turkish conform to a customized CMOS style available at the website. Research articles are subject to review by two anonymous reviewers and the editorial board. All other submissions are reviewed by the editorial board.

Journal of Animal Ethics, 2019

I argue that cultural practices that harm animals are not morally defensible: Tradition cannot justify cruelty. My conclusion applies to all such practices, including ones that are long-standing, firmly entrenched, or held sacred by their practitioners. Following Mary Midgley, I argue that cultural practices are open to moral scrutiny, even from outsiders. Because animals have moral status, they may not be harmed without good reason. I argue that the importance of religious or cultural rituals to adherents does not count as a sufficiently good reason to harm or kill animals, since rituals are inherently symbolic, and cultures are able to adapt and change, making adherence to cruel traditions unnecessary.

Journal of Material Culture, 1997

Pet dogs are strongly incorporated into social life in Germany, but until recently, they did not enjoy much popularity among German Turks. Although there is no significant change in the general demand for pet dogs in Germany, German Turks have now started acquiring pet dogs. This article focuses on the dynamics behind German Turks' emerging desire and demand for pet dogs in Berlin and argues that their consumption patterns, life styles and tastes, as a transnational collectivity, can only be explained in the context of German society. The commodity aspect of pets is demonstrated by the utilitarian relationship German Turks forge with their pets. This has serious setbacks for their aim of symbolic utility in a society where the commodity aspect of pets is highly suppressed.

Advances in Animal and Veterinary Sciences, 2018

M any local traditions, in Indonesia, involving the painful death of animals enjoy state protection, and animals are sacrificed to honour those traditions. As with bullfighting , many other ritual killings are more painful and messy in practice than theory because their victims are alive, kicking, and fighting for their lives. In some regions, there is a popular dogma that the number of buffaloes sacrificed to be one of the measuring of wealth or success of family members who are holding a traditional ceremony. The interesting thing in these rituals is that the type of buffalo sacrificed have a diverse caste. In those rituals there is someone who has been mandated to spanking buffaloes that have been tied at the pole. After being speared several times, the buffalo was then snared with rope to make sure the animal died. Let's consider, another example, coming from the slaughter of still conscious animals in Indonesian abattoirs. Basically, abattoirs should be legally required to stun animals, either electrically or with a captive bolt pistol, so that they are unconscious, and cannot feel pain, when killed. Some Indonesian, however, might reject stunning. They insist that animals must be fully conscious, while a knife is inserted in their throats to cut their windpipe, their gullet, their carotid arteries, and their jugular veins. The blood is thus drained from their bodies until they lose consciousness, and die.It expressed concern not only about the slow and painful way in which the ritual slaughter actually proceeded, but also about the pens employed, which force animals into an unnatural position-lying on their backs with their necks extended-likely to cause them both discomfort and terror. It also claimed the slaughter was often rushed, and that animals were sometimes shackled and hoisted onto the bleeding trail before they had fully lost consciousness. With regard to those phenomenon, animals also have case report Abstract | It is obviously true that traditions represent a critical piece of our culture. They help form the structure and foundation of our families and our society. They remind us that we are part of a history that defines our past, shapes who we are today and who we are likely to become. However becausethere is dogma to avoid danger of damaging the underpinning of our identity, traditional values are often deployed as an excuse to animal cruelty traditions. For example in some parts of Indonesia regions, where local traditions,in Indonesia, involving the painful death of animals enjoy state protection in which animals are intentionally sacrificed to honour those traditions.This can be valued as a polysemic phenomenon. There is no doubt that animals bring us enormous benefits; the question however is whether this justifies us using them without consideration of their intrinsic value. Then it should be noted that incidents of animal cruelty are often under reported due to society's negative perspective of this crime and because it is often a solitary, secretive activity others may not be aware of. Although the interests of animals often conflict with the demands of society, society remains responsible for the welfare of the animals involved. Considerations regarding animal welfare ought to be based on veterinary, scientific and ethological norms, but not on sentiment. And although animals do not have fundamental rights, human beings have certain moral obligations towards them.

Negative attitudes toward dogs are common in Muslim societies. Thus, in studying both past and present Muslim writings on dogs, a contradictory picture emerges, indicating that Muslim attitudes toward dogs have had their ambiguities. At times the dog has been presented as the lowest, filthiest, and vilest of creatures, and at times the dog appears as a perfect role model, exemplifying qualities like loyalty, devotion, and self-sacrifice. There are signs that attitudes toward dogs are changing in some Muslim soci-eties. One such sign is that an increasing number of people in Muslim countries are now keeping dogs as companion animals. The following research will be used to highlight ambiguities as well as changes in order to not only better understand the position of the dog within Islam, but also to provide a very concrete example of how interpretations of religions are not isolated or single but are dependent on context.

Critical Asian Studies, 2021

To be considered worthy of society's protection is not the objective consequence of an inherent quality but the result of a social process. This article examines this observation through the case of canine welfare in China. Popular defense of dogs against brutalization and consumption, as well as state regulations, have become common in China in recent years, generating conflicts over the value attributed to dogs. To understand the circumstances behind and broader implications of activists' support for protecting dogs, this article identifies elements that are determinant: framing; prioritization; the relationship between protectors and protected; and the socio-political background of these campaigns.

Review of Nibert's 2013 "Animal Oppression & Human Violence: Domesecration, Capitalism, and Global Conflict."

2016

Mobilizations in defence of ‘companion animals’ have become major sites of contestation in Chinese society in recent years. They often reject the existing ambiguity between the use of these animals as pets and as meat, demanding unambiguous respect for and protection of dogs. However, in a society where inequalities are as significant as in China, where the level of poverty, sickness, and environmental and industrial tragedies appears overwhelming, one may ask how pets’ destinies have become such a symbolic focus and source of occasional fury – for both Chinese and foreign audiences. Taking this question seriously, this article aims to examine such mobilizations in China – demanding the protection of dogs – as a starting point to theoretically unwrap the more general problem of how the perception of certain beings as ‘weak’ and as deserving the protection of society is socially constructed, and what the related choices imply. I argue that to better understand these mobilizations to ...