Animals and non-humans

My contribution today is titled Walking with buildings. The flâneur and the (im)mobilizing power of non-human narrators and aims to reflect on the contrasting encounter between the apparent immobility of buildings, as non-human inert bodies, and the peculiar mobility of the flâneur. I said apparent immobility because my provocation starts precisely from the idea that buildings, despite their inertia, have an intrinsic power to mobilize our gaze and move our feet: my proposal is to imagine them as non-human narrators that invite the flâneur to move in the city both vertically, discovering changes in time, and horizontally, exploring connections in space. Furthermore, as (im)mobile concrete archives, buildings invite us to reflect once again on the peculiarity of the flâneur’s mobility, which is made of a constant alternation between walking and resting, listening and writing practices. Even if always on the move, the flâneur constantly takes time for slow practices like resting, reflect and writing, thus resisting through his own body to the rapid flows of contemporary cities and neoliberal rhythms.
I will explore these suggestions by proposing three examples: first, a graphic novel by Will Eisner published in 1987 and titled "The building"; second, "Living with buildings and walking with ghosts" the latest work by the well-known psychogeographer Iain Sinclair, which appeared in 2018 and became also an exhibition; third, a personal flânerie in the Brutalist Robin Hood Gardens Estate, that I’ve realised in February 2019 while I was living in Tower Hamlets, East London. Following Sinclair’s exploration, I will focus on brutalist estates as architectural bodies that have peculiar stories to tell thanks, to their controversial and critical position in contemporary London as in many other cities. But, How can we listen to voices of buildings, interpreting them as non-human narrators that keep stories hidden in them? Furthermore, “is there a link between the walking and storytelling practice of the flâneur and the encounter with the (im)mobilities
of buildings?”

Artificial intelligence is often portrayed in science fiction as conscious and humanlike. We explore this phenomenon by analyzing mostly recent TV series and movies in the context of philosophical issues such as the problem of other minds, cognitive theories (computationalism and connectionism), thought experiments such as the Turing Test, the Chinese room, the brain in a vat, what is it like to be a bat and Mary's room. After discussing if direct access to an AI's mind is possible and useful in terms of determining its (un)conscious status, we compare fictional AIs to their human counterparts in terms of relationships, emotions, physicality, and mortality, which ultimately leads to considering the non-humanity of consciousness outside an anthropocentric viewpoint.

The article examines self-portraits taken in 2011 by Indonesian crested black macaque monkey Naruto with wildlife photographer David Slater’s camera. People for the Ethical Treatment of Animals (PETA) filed a lawsuit against Slater to request that the monkey be assigned copyright and that PETA be appointed to administer proceeds from the photos for the benefit of Naruto and crested macaques in the reserve on Sulawesi. With this provocative lawsuit PETA wanted to stimulate discussion about expanding legal rights for non-human animals. These photographs, the discussion concerning them, and the court case shed light on the embodied agency of a non-human animal and human-animal relations in visual culture. In this article, I examine what it means when an animal points a camera at himself and takes a picture. I argue that the knowledge that the picture of the monkey is taken by the monkey himself causes the picture to be seen in a new light and raises questions as to the animal’s status as an object and an Other. Furthermore, it urges a thorough re-examine of the agency, power, and embodied consciousness associated with photography and the practices of self-representation.

This paper is comprised of three movements namely: a discussion of Olivier Perriquet's video installation in the 'The Dreams of Forms' exhibition at the Palais de Tokyo in Paris held in 2017; Lori Beaman's 'sea turtle project' and the emerging more-than-human turn in sociology of religion; and my preliminary observations on human-whale interactions and scholarly discourses on interdependence.

Peter Carruthers argues in favour of the position that the pains of non-human animals are nonconscious ones, and from this that non-human animals are due no moral consideration.1 I outline Carruthers' argument in Section II, and call attention to significant overlap between Carruthers' standpoint regarding non-human animals and Rene Descartes' position. In Section III I specify various ways Carruthers' premises are undefended. I argue that we are either forced to take seriously an absurd notion of pain experience that fails to be adequately defended, or we are forced to accept an underlying problematic ideology Carruthers shares with Descartes that begs the question of non-human animal consciousness. In Section IV I conclude by arguing from both a common sense and moral perspective that Carruthers' analysis is fundamentally flawed.

Les philosophes médiévaux n'ont pas hésité à proclamer que : « Chaque être humain est un animal. » Pour eux, c'était un fait scientifique et une vérité logique, un élément crucial de leur vision du monde dans laquelle toutes les substances sont hiérarchiquement ordonnées selon une taxonomie systématique, appelée l'Arbre de Porphyre. Selon cette classification systématique, les animaux appartiennent au genre des corps vivants, et ils se distinguent des plantes par leur capacité à percevoir. De plus, le genre 'animal' est divisé en deux espèces, les animaux rationnels et irrationnels, mais en dépit de cette différence, nous sommes nous aussi des animaux d'un point de vue taxonomique. Cette affinité se manifeste dans le domaine de la psychologie, étant donné que les philosophes médiévaux pensaient que nos vies sont à bien des égards similaires à la vie des animaux. Nous percevons notre environnement, nous avons des émotions, nous imaginons les objets absents, et nous nous soucions de nos corps et de notre bien-être matériel. Les animaux nous sont familiers tant nous avons en commun avec eux. D'autre part, les philosophes médiévaux pensaient que nous avons une place particulière dans la création. On peut voir que dans l'Arbre de Porphyre, tous les autres animaux appartiennent au genre des animaux irrationnels, et que seul l'être humain est considéré comme un animal rationnel. C'est notre rationalité qui nous distingue des autres animaux. Cette différence peut être abordée sous deux angles ...

In this chapter, I argue – using a number of examples from representations of non-human animals – that there are close connections between the exotic otherness of animals in Occidental representations and the othering of some human groups.  Therefore, discourse on imperialism, colonialism and postcolonialism provides a framework within which the connections between human and non-human otherness may be explored.
Moreover, I argue that there is a need for discussing new ways of representing non-human animals in order to avoid traditional othering and stereotypes. Some authors, such as J.M. Coetzee and Barbara Gowdy, have tried to grapple issues of animal alterity in their fiction and have benefitted from their postcolonial context in doing so. Yet both the traditional stereotypes of animal otherness and contemporary attempts at dispensing with these raise questions and dilemmas when it comes to representing non-human animals.

Social media is a powerful tool for sharing information and awareness campaigns concerning environmental issues, especially as they pertain to the conservation of wild, nonhuman animals (henceforth, "animals"). This form of online engagement is a double-edged sword, however, since it can facilitate the legal and illegal trade of wild species, and promote harmful tourism encounters with wild animals. This review spans multiple disciplines and presents some key literature to date examining how public perceptions of wild animals are influenced by social media. This includes discussions of "viral" videos, "wildlife selfies," changing trends in animal encounters at wildlife tourism destinations, and the influence of social media on the wildlife trade. Avenues for future research are suggested with urgency; the adverse effects of social media are understudied, yet bear serious consequences for the individual welfare and species conservation of wild animals.

RESUMO A atual centralidade dos animais de estimação nas sociedades urbanas tem desencadeado uma série de pesquisas. Nos estudos sobre consumo, o mercado pet tem chamado a atenção. O seu crescimento exponencial no Brasil na última década é marcado, sobretudo, pelo incremento na indústria de alimentação animal. A relação entre afeto e consumo de objetos para os pets é recorrentemente apontada. Presentear cães e gatos tem se tornado um ato que inclui artigos de alimentação, mas também objetos não comestíveis. Entre estes, alguns parecem identificar cães e gatos a crianças. Esse processo, chamado de infantilização, perpassa aspectos de consumo tanto quanto aspectos relacionados ao status ambíguo de tais animais na sociedade contemporânea. Nem totalmente animais, nem integralmente humanos, os pets vivem numa categoria à parte, ora antropomorfizados, ora (re)animalizados. O presente trabalho sugere que a infantilização esteja relacionada tanto à antropomorfização quanto ao novo status do animal de estimação como membro da família. Representado como uma criança inocente e capaz de amor incondicional, ele é mimado com uma série de produtos característicos da infância, como brinquedos e guloseimas. O mercado pet " alimenta " essa representação ao mesmo tempo em que se assenta sobre ela. Não se furta, contudo, a apresentar certas tensões constitutivas da própria ambiguidade dos animais de estimação. Afinal, o mercado pet inclui criadores que vendem animais de raça. Mas, no ato de presentear o animal de estimação, ele passa à condição de sujeito. A recusa a se alimentar com determinado produto faz dele um agente capaz de resistência. E a ânsia do mercado em agradar paladares exigentes permite nos perguntarmos em que medida os pets se tornam consumidores.

A short series including a distinguishing terms, i.e. ‘moral,’ ‘ethic,’ and ‘Justice.’ I shall defend using animals for human consumption, the current popular problems of big game hunting, and a possible solution to the issues giving as close to a win-win as possible throughout this work. Overall, the running theme will contend that humans are not “equal” to other species of animals, especially not under the law.

There is obviously soo much more that can be said on this topic. Hopefully, this sparks thought provoking conversation.

Monografia w języku polskim, która ukazała się w Wydawnictwie Naukowym "Śląsk" w 2016 roku.

Spis treści:
Wstęp do ekokrytyki  17
Zagadnienia i problemy badawcze ekokrytyki  19
Przegląd polskich stanowisk wobec problematyki ekologicznej w literaturze  52
Redefiniowanie realizmu i nowe możliwości interpretacyjne  86
Niemota przyrody a realizm (post)traumatyczny  94
Słaby ludzki podmiot – miejsce na język przyrody 119
Realność ekosystemu w Placówce Prusa  121
Niezdara Dygasińskiego i sprawstwo przyrody  139
Dziecięce pomiędzy: Świat i ślepa dziewczyna Dygasińskiego oraz  Suka Reymonta  155
Nie-ludzki rodowód poezji: Leśmian  176
Splot historii i zagrożenia: głos drzew w Glorii victis Orzeszkowej  195 Zwierzęta – podmioty (nie)obecne 207
Człowiek i zwierzę – problem granicy w Dziennikach Gombrowicza  209 Ujarzmianie bestii? Walka byków Sienkiewicza  222
Relacje: Wilk, psy i ludzie Dygasińskiego  239
Próba reprezentowania zwierząt: Ostatnie historie i pisarstwo Tokarczuk  256
Moja przyjaciółka krowa – wspólne doświadczenia.  Hartwig i Brach-Czaina  272
Posthumanizm i znaczenie zwierzęcych narracji w literaturze  286 Zookrytyka i zoonarracje. Oczy tygrysa Czyżewskiego  314

La  domanda  a  cui  gli  autori  cercano  di  rispondere,  e  che  a  mio  giudizio  è  la  più
importante che possiamo farci nel merito della questione dello status morale degli animali, fa
riferimento alla questione dell’esistenza di qualcosa che ci distingua dagli animali a tal punto
da giustificare una superiorità, o quantomeno una diversità, dello status morale degli esseri
umani rispetto a quello degli animali non umani. Cercare di rispondere a questa domanda è
fondamentale sia  per  comprendere in  che  modo dobbiamo  relazionarci  nei  confronti  degli
animali, o  se  gli  animali  abbiano  o  meno  dei  diritti,  sia  per  comprendere  il  rapporto
umano/non umano stesso, e se questo rapporto ha avuto conseguenze nella definizione della
natura umana stessa e dei suoi confini. La riflessione filosofica sul mondo animale e sul non
umano  in  generale  è  importante  per  una  riflessione  sulla  natura  umana  che sia  più
consapevole; soprattutto per quanto riguarda la teorizzazione di una linea di demarcazione
tra l’umano e il non umano, una linea distintiva che ci separa e ci divide. Questo lavoro può
quindi essere considerato come parte di una più ampia riflessione che ha come oggetto non
solo  il  non  umano  e  la  nostra  relazione  con  esso,  ma  anche  l’umanità  stessa  che,  nel  corso
della  sua  storia,  si  è  autorappresentata  come categoria  morale  speciale per  via  della  sua
differenza e distanza dal mondo animale.

Salas Carreño, Guillermo. 2018. “On Quechua Relatedness to Contemporary and Ancient Dead.” In Non-Humans in Amerindian South America. Ethnographies of Indigenous Cosmologies, Rituals and Songs, edited by Juan Javier Rivera, 197–223. New York; Oxford: Berghahn Books.

En este artículo propongo leer “La agonía Rasu-Ñiti” de José María Arguedas como un texto cosmopolítico. Es decir, que expresa una política Quechua basada en una lógica relacional no-humana. El danzante de tijeras Rasu-Ñiti afirma que es el hijo de un wamani, o dios montaña. Esta afirmación no solo problematiza la noción occidental de humano, sino que
resalta la presencia de otros mundos, tales como el mundo de las montañas, los animales, las plantas, los ríos, y objetos sagrados usados en rituales. De esta manera, el texto arguediano enfatiza una concepción onto-epistémica Quechua y nos invita a reconocer que los mundos andinos están constituidos por relaciones entre colectivos humanos y múltiples agentes nohumanos.

REFLECTION This paper describes student work in a seminar and field school that use research through designing as a means to engage the more-than-human world in landscape architectural design practices. Students used an epistemology of engagement to observe, describe and co-create with animals, towards an applied end of transferrable design theories and practices that aim to make places for people and animals. Claire Waterton has described the large literature in anthropology, cultural geography and related social sciences exploring the idea that how we study the world is also a way of reinforcing, of performing, that world (Waterton, 2003). This field experiment sought to invert that structure: by consciously performing an inquiry, can we change how we perceive and conceive of the world and, specifically, the role of animals as co-creators of our landscape architectural designs? The field experiments were grounded in art practices, intentionally uncoupling and problematising notions of perception, landscapes and their human and non-human inhabitants (Jeremijenko, 2010).

Welcome to Aesop’s Anthropology, an effort to theorize culture and society across species lines. This project pursues a basic question: what can we learn about culture from other species? Studies of nonhumans are generating new perspectives on intelligence, media, and
networking, but they’ve yet to impact how we understand sociality. This is because of the notion that culture uniquely characterizes us as a species—much like racial and classed conceits equated culture and cultivation with the highest achievements of European society in the last millennium.
This is also attributable to the dependence of social theorists on the notion of social construction. In this  view, we only ever engage nonhumans through representations, reflections of our cultural conditioning and social order. But the usefulness of social construction—along with certainty about the uniqueness of humans—has eroded. It’s time to recognize that sociality, in its origins and elaborations, begins with nonhumans. We’re late to the game of culture, and it’s time to catch up in our thinking about the social.

Les images visionnaires, qu'elles soient induites par l'ingestion de substances psychotropes, suscitées par des dispositifs rituels ou saisies à l'occasion d'un débordement perceptif, constituent de véritables agents de la vie sociale. Ce volume explore, dans une perspective comparatiste, la nature de la relation liant ces images aux cultures qui les inspirent ou en sont inspirées. Modes d'attribution d'agentivité, statut ontologique des images, processus de constitution des identités et des collectifs, relations entre figuration, mémoire et problématiques du présent sont autant de thèmes auxquels l'étude anthropologique des images visionnaires offre une contribution significative. Abordant ces images à la lumière de la critique du grand partage entre nature et culture, ce volume accorde une attention particulière à l'intersection des processus biologiques et sociaux ainsi qu'aux transformations en cours dans le panorama mondial de circulation des images. Cahier dirigé par David Dupuis et Maddalena Canna Images visionnaires Sous le haut patronage de Claude Lévi-Strauss, Françoise Héritier et Nathan Wachtel La collection des Cahiers d'anthropologie sociale publie les travaux menés au Laboratoire d'anthropologie sociale du Collège de France, en particulier les journées d'études régulièrement organisées en son sein qui réunissent des membres du laboratoire et des chercheurs d'autres institutions autour de grands thèmes d'actualité abordés dans la perspective réflexive de l'anthropologie. Philippe Descola Cahiers d'anthropologie sociale cahiers 17 d'anthropologie sociale 15 €

What exactly is innocence—why are we morally compelled by it? Classic figures of innocence—the child, the refugee, the trafficked victim, and the animal—have come to occupy our political imagination, often aided by the important role of humanitarianism in political life. My goal is to see how innocence, a key ethico-moral concept, has come to structure what we think of as politics in the contemporary Euro-American context—how it maps political possibilities as well as impossibilities. The centrality of innocence to the political imagination is shaped by a search for a space of purity, one that constantly displaces politics to the limit of innocence and thereby renders invisible the structural and historical causes of inequality. We need, then, to open up political, moral, and affective grammars beyond innocence.

A well-known definition of music states that what we understand with this term may be subsumed under "humanly organized sound:" This was formulated by John Blacking (1973, 3) in his celebrated book "How Musical is Man?" His proposal, however, was not uncontested, and many authors have tried to complement, contradict, or reaffirm this idea of how the phenomenon music could be framed. What is of interest here is the adverb "humanly," because it limits musical action and appreciation to processes that are essentially human, thereby excluding non-human agency. In this chapter, I will explore how far "the human" can be essentialized in relation to music and in which sense agency beyond the human could be, or even has to be, acknowledged within this context.

The essay presents a historical profile of the relationship between man and non-human animals.
The author analyzes in particular the influence that, at the end of the Eighteenth century, the birth of the concept of «human rights» had on the legal and ethical status of animals.
After having mapped the development of the theme in the last two centuries, the essay tries to draw some conclusions, highlighting the difficulties of both an approach that wants to establish the «rights» of animals and an approach that, on a utilitarian basis, aims to evaluate only the psychic state of an individual beyond its species and its psychological and neurological endowment.

O trabalho busca apontar um conjunto de justificativas para que a teoria sociológica passe a atentar mais profundamente para a relação entre humanos e não-humanos, especialmente para o papel dos animais de estimação na sociedade contemporânea. Discutem-se os impedimentos e resistências ainda encontrados pelo tema no interior da produção sociológica e apresenta-se um panorama daquilo que já vem sendo trabalhado.

A partir de investigaciones que muestran cómo la provisión de comida y la cohabitación son fundamentales en la construcción del parentesco en los Andes, el autor muestra cómo esta misma lógica está presente en otras interacciones sociales: desde aquellas entre una persona y sus afines, vecinos, paisanos, extraños, e inclusive muertos, hasta aquellas con montañas, lagunas, campos de cultivo, avenidas o plazas, esto es, con lugares que pueden ser también parientes.
El autor recurre al término ruwales para referirse estos lugares con nombre propio a los que se les atribuye agencia e intencionalidad y, a través de comparaciones históricas, muestra las diferentes maneras en que estos seres se relacionaban con los hacendados y las instituciones estatales antes y después de la reforma agraria; con la minería de socavón previa al boom minero; y con la actual minería de tajo abierto.
El libro combina un enfoque procesual de análisis del parentesco, que no asume la reproducción sexual como el fundamento universal del parentesco, con trabajos recientes alrededor de socialidades que exceden a los seres humanos, la multiplicidad ontológica y la cosmopolítica indígena en la antropología contemporánea.

This study reviews ethological literature and the views of working riders on the manners in which horses communicate nonverbally; explores social-scientific paradigms of human nonverbal communication as presented in the academic discipline of Communication Studies; and outlines crucial ways in which horse-horse, horse-human, and human-horse communication can be viewed using paradigms for human-human nonverbal communication. With this in place, I explore and present photographs of what I have termed horses’ ability for “corporeal synchronicity”—the ability to move in exact, foot-for-foot synchrony with one another—and the meaning this may hold for both human and horse.

Un libro che ha cambiato la vita di decine di migliaia di lettori. Un cult del movimento vegano e del femminismo. Tradotto in 10 lingue «Una bibbia per la comunità vegana.» New York Times «Una polemica intelligente […] argomento fortemente stimolante.» Kirkus Review «L'originale e provocatorio libro di Carol J. Adams contribuisce in modo determinante al dibattito sui diritti degli animali.» Weekly's Publisher «Un'opera importante e provocatoria destinata a seminare riflessioni contrastanti sull'intero spettro politico.» Journal of Library «Una "bibbia" per attiviste femministe e progressiste per i diritti degli animali.» Choice «Combinando insieme recenti studi sul linguaggio […] e una rigorosa riflessione morale, Adams sostiene che la crudeltà e la bipolarità coinvolte nel mangiare carne sono strettamente legate agli atteggiamenti che hanno sostenuto l'oppressione delle donne.» Oxford Times «Leggete questo nuovo e potente libro e potreste diventare vegetariani.» Ms. Carol J. Adams Attivista americana nelle lotte contro la violenza domestica, il razzismo, i senzatetto, la giustizia riproduttiva, è dive-nuta famosa in tutto il mondo con la stampa di The Sexual Politics of Meat. Adams ha al suo attivo diverse pubblicazioni, fra cui Burger e Protest Kitchen (con Virginia Messina). Ha curato inoltre importanti an-tologie su ecofemminismo, femminismo e animali. I suoi articoli sono apparsi sul New York Times, sul Washington Post, sulle riviste Ms., The Christian Century, Tikkun e Truthdig. www.caroljadams.com Qual è il filo rosso, l'assurda interazione tra la radicata misoginia culturale della società con-temporanea e la sua ossessione per la carne e la mascolinità? Questo libro, pubblicato per la prima volta negli USA nel 1990, esplora con raro acume e sottile intelligenza la relazione tra i valori patriarcali e il consumo di carne, intrec-ciando femminismo, veganismo e antispecismo. Lo sfruttamento degli animali è per Adams una manifestazione della brutale cultura patriarca-le. Il trattamento degli animali come oggetti è parallelo e associato all'oggettivazione nella so-cietà patriarcale di donne, neri e altre minoranze sfruttate. Dietro ogni pasto di carne c'è un'assenza: la morte dell'animale, il cui posto è occupato dalla carne. Il concetto del "referente assente", intorno a cui Adams costruisce la sua memorabile tesi, ha la funzione di mascherare la violenza insita nel mangiare carne per proteggere la coscienza del carnivoro e i suoi desideri separando l'idea del singolo animale dal suo essere fisico. Nella logica della società patriarcale, anche le donne funzionano come referenti assenti. Perché il processo di oggettivazione, frammentazione e consumo che consente l'oppressione degli ani-mali, privandoli del linguaggio e della rappresen-tazione culturale, è identico a quello agito sulle donne. L'uso persistente di immagini di violenza sessuale e di frammentazione e smembramento della natura e del corpo femminile (come in un macello) normalizza il consumo sessuale e auto-rizza l'abuso. L'oggetto consumato viene vissu-to senza una storia, senza una biografia, senza individualità. Quindi lecitamente consumato e abusato.

Advocates of veganism frequently present their case holistically, outlining its benefits for nonhuman and human animals and for our shared environment. However, a consistent feature of
‘mainstream’ public discourse on veganism is the tendency to fracture that holistic case. In particular, the case for nonhuman animal liberation tends to be set aside, so as to clear the path
for a reassertion of anthropocentric values that, despite otherwise radical appearances, work to re-entrench speciesist privilege. In this paper, I present a detailed case study of one high-profile example of this process. In October 2008, the prestigious UK periodical, The Ecologist, published
an issue that focused on the issue of ‘meat’-eating. The contributing authors to the issue stressed the anthropocentric benefits of a particular form of ‘meat’-eating, while simultaneously failing to confront the holistic case for veganism.

The authors of this edition propose a novel and inspiring research approach to the subject of plants, which – being a form of life that is different, yet akin to us – is a constant source of nourishment and metaphors, decoration and obsessions. The articles included in this thematic block on plants enter into lively ongoing debates on genetics, feminism, ecology and plant ontology. They are excellent examples of the fact that in Polish philosophical and cultural reflection there was an understanding very early on of the challenges that posthumanism poses to our anthropocentric intellectual habits. Foreign readers will recognize in these Polish reflections a bold willingness to ask ethical and aesthetic questions of great relevance to the modern world that go far beyond the safe, though most likely imagined, limits of what it is to be human.

The rights of nature can be a powerful tool for thinking anew our relationships with so-called "natural beings" conceived as political subjects, and for protecting them against exploitative corporate interests. In this paper, I first inquire into the theory behind this idea and the underlying conceptions of political subjectivity and representation allowing for giving rights to nature. I then analyze some actual cases where rights have been given to nature - notably in Ecuador, Bolivia, the United States, New-Zealand and India - and their relations with the theory.

This chapter examines Aquinas' understanding of both the similarities and differences between human and non-human animals. In order to do so, I will examine what Aquinas has to say about (a) the telos (overall purpose or end) of humans and other animals; (b) human and animal souls, which is Aquinas' way of speaking of the kinds of living beings that humans and other animals are, in the light of their capabilities as creatures; and (c) the kinds of appetites possessed by humans and non-human animals. In each of these three areas Aquinas claims both a continuity between humans and other 'perfect' (Aquinas' term for higher) animals, and also a unique capacity or status for human animals.

What role do nonhuman animals play in human social life? This question has long interested anthropologists, who have provided various answers, themselves reflective of broader theoretical trends within the discipline. For much of the twentieth century, animals were regarded as material and/or conceptual resources for humans, with different anthropologists regarding one or the other aspect as more important. More recently, anthropologists have sought to incorporate animals into their accounts as participants in human social life, rather than merely resources. Such approaches question the human exceptionalism of conventional social scientific thinking. Given the roots of sociocultural anthropology in this exceptionalism, however, attempts to move beyond it within the discipline encounter certain methodological and analytic problems, the proposed solutions to which have taken a variety of forms.

A lo largo del tiempo , los seres humanos hemos construido nuestras vidas junto con los animales . Los cuales  han sido objetos de múltiples investigaciones desde la antropología clásica; tal y como los trabajos propuestos por el antropólogo norteamericano Marvin Harris.

Cabe tener en cuenta que no todas las relaciones  humano/animal se construyen bajo las mismas características . Por el contrario,  cuando se realiza una investigación en torno a estos fines , debemos contemplar  los factores externos que marcan estos vínculos ; tales como los intereses culturales , la posición histórica , las relaciones económicas , simbólicas , políticas;  entre otras.

De esta manera , teniendo en cuenta la incorporación de las mascotas (para este caso los perros) dentro de las estructuras familiares . Este trabajó busca identificar la manera en como los perros  han ocupado un espacio dentro del ciclo de vida familiar . Teniendo en cuenta las condiciones materiales como un factor determinante dentro de la relación humano/animal ; con el objetivo de  evidenciar a partir de un estudio etnográfico , la manera en como los seres humanos se relacionan con las mascotas dentro del contexto familiar bogotano , y a su vez , como estas prácticas  se han extendido en espacios como los centros de belleza  , las guarderías y los cementerios  caninos. Para  finalizar con una discusión  absolutamente innovadora dentro del campo antropológico contemporáneo , la cual contempla la humanización de los animales y la animalización de los humanos.

1. The White Snake Films: Complicating “Hong Kong Horror Cinema”
2. Horror in the White Snake Tales: Sexual Encounters and Their Aftermaths
3. Horror in Early Experimental White Snake Films: the Tokyo and Shanghai Connections
4. The White Snake in Early Commercial Feature Film: Tianyi Film Company, Shanghai, 1926-7
5. Hong Kong-Japan Coproduction: Byaku fujin no yoren, Tokyo, 1956
6. Made in Hong Kong: The Shaw Brothers’ Madam White Snake, 1962
7. Connecting Hong Kong and Taiwan: The Love of the White Snake, 1978
8. Concluding Remarks: from Horrific Tales to Crowd Pleasers

REVIEWS Jose Tarin, "Derechos no humanos?" Isegoria 67, 2022.
  https://isegoria.revistas.csic.es/index.php/isegoria/article/view/1247
Pilar Gomez, ""Cómo ser filosofo moral en el siglo XXI" Nueva Revista, 24 Nov 2022.
  https://www.nuevarevista.net/peter-singer-o-como-ser-filosofo-moral-en-el-siglo-xxi/
Iñaki Urdanibia, "Proteger a los hominidos no humanos" Kaosenlared, 2 Sep 2022.
  https://kaosenlared.net/proteger-a-los-hominidos-no-humanos/
Macarena Montes "Los derechos de los simios" Mètode 114, sept 2022.
  https://metode.es/revistas-metode/llibres-revistes-revistes/los-derechos-de-los-simios-de-paula-casal-y-peter-singer.html
Toni Pou "Se podría hacer mucho más para reducir el sufrimiento de los animales"
  https://es.ara.cat/ciencia-tecnologia/biologia/reducir-sufrimiento-animales_128_4465510.html
Julio Valdeon, "Cuando los animales reclaman sus derechos", El mundo, 7 Oct 2022.
Diego Exposito, "Los derechos de los simios" Theoria Diciembre 2022.

Depuis quelques années nous assistons à un tournant épistémologique et théorique majeur dans les études de genre grâce à l’entrée massive dans nos agendas scientifiques d’acteurs non humains tels que les animaux, les forêts, la poussière, les objets, les cyborgs… Ce décentrement de l’humain interroge radicalement les fondements anthropocentriques de nos disciplines et nous oblige à la fois à repenser le genre mais aussi l’animalité, la technologie, la végétation, les enjeux de la construction des espèces et les artefacts au prisme des luttes féministes, anti-patriarcales et anticapitalistes. L’entrée de ces nouveaux sujets dans les études de genre et les luttes féministes conduit à envisager des coalitions politiques inter/trans-espèces dans lesquelles l’humain et le non humain dans toute sa diversité et complexité sont pris en compte de façon holistique, symétrique
et postdualiste. Ce débat permet d’interroger la manière dont les études queer, les études critiques de la race et les études féministes mobilisent le non humain dans les controverses politiques. Ainsi, l’écoféminisme menace-t-il les acquis du féminisme matérialiste ? Les nouvelles alliances qui surgissent entre queers, végans et sorcières risquent-elles de minoriser d’autres groupes, traditionnellement disqualifiés ? Dans le champ intellectuel et/ou politique, l’agentivité des un·e·s s’actualise-t-elle au détriment de celle des autres ? Est-il possible et souhaitable de construire sur ce décentrement de l’humain une convergence des luttes de genre, de race et de sexualité ?