Human Animal Relations

Stakeholder theory has largely been anthropocentric in its focus on human actors and interests, failing to recognise the impact of nonhumans in business and organisations. This leads to an incomplete understanding of organisational contexts that include key relationships with nonhuman animals. In addition, the limited scholarly attention paid to nonhumans as stakeholders has mostly been conceptual to date. Therefore, we develop a stakeholder theory with animals illustrated through two ethnographic case studies: an animal shelter and Nordic husky businesses. We focus our feminist reading of Driscoll and Starik’s (J Bus Ethics 49:55–73, 2004) stakeholder attributes for nonhumans and extend this to include affective salience built on embodied affectivity and knowledge, memories, action and care. Findings reveal that nonhuman animals are important actors in practice, affecting organisational operations through human–animal care relationships. In addition to confirming animals are stakeh...

One of the biggest ethical issues in animal agriculture is that of the welfare of animals at the end of their lives, during the process of slaughter. Much work in animal welfare science is focussed on finding humane ways to transport and slaughter animals, to minimise the harm done during this process. In this paper, we take a philosophical look at what it means to perform slaughter humanely, beyond simply reducing pain and suffering during the slaughter process. In particular, we will examine the issue of the harms of deprivation inflicted in ending life prematurely, as well as shape of life concerns and the ethical implications of inflicting these harms at the end of life, without the potential for future offsetting through positive experiences. We will argue that though these considerations may mean that no slaughter is in a deep sense truly ‘humane’, this should not undermine the importance of further research and development to ensure that while the practice continues, animal w...

Background: Animals' ability for cross-modal recognition has recently received much interest. Captive or domestic animals seem able to perceive cues of human attention and appear to have a multisensory perception of humans. Methodology/Principal Findings: Here, we used a task where horses have to remain immobile under a vocal order to test whether they are sensitive to the attentional state of the experimenter, but also whether they behave and respond differently to the familiar order when tested by a familiar or an unknown person. Horses' response varied according to the person's attentional state when the order was given by an unknown person: obedience levels were higher when the person giving the order was looking at the horse than when he was not attentive. More interesting is the finding that whatever the condition, horses monitored much more and for longer times the unknown person, as if they were surprised to hear the familiar order given by an unknown voice. Conclusion/Significance: These results suggest that recognition of humans may lie in a global, integrated, multisensory representation of specific individuals, that includes visual and vocal identity, but also expectations on the individual's behaviour in a familiar situation.

As visual attention is an intrinsic part of social relationships, and because relationships are built on a succession of interactions, their establishment involves learning and attention. The emotional, rewarding or punishing, content can modulate selective attention. In horses, the use of positive/negative reinforcement during training determines short and long-term human-horse relationships. In a recent study in horses, where either food or withers' grooming were used as a reward, it appeared that only the food-rewarded horses learned the task and show better relationship with humans. In the present study, we hypothesized that this differential effect of grooming/food rewards on learning performances could be due to attentional processes. Monitoring, gazes and behaviors directed towards the trainer revealed that the use of a food reward (FR) as positive reinforcement increased horses' selective attention towards their trainer. Conversely, horses trained with grooming reward (GR) expressed more inattentive responses and did not show a decrease of "agitated" behavior. However, individual plotting of attention vs. rate of learning performances revealed a complex pattern. Thus, while all FR horses showed a "window" of attention related to faster learning performances, GR horses' pattern followed an almost normal curve where the extreme animals (i.e., highest and lowest attention) had the slowest learning performances. On the other hand, learning was influenced by attention: at the end of training, the more attentive horses had also better learning performances. This study, based on horses, contributes to the general debate on the place of attentional processes at the interface of emotion and cognition and opens new lines of thought about individual sensitivities (only individuals can tell what an appropriate reward is), attentional processes and learning.

The research group Political Ecology of Non-Sedentary Communities encompasses three research projects examining archaeological remains from various time periods in the Nile Delta, the foothills of the Kopet Dag and in the steppe region of western Eurasia; a fourth project in the group consists of climate and ecological modeling for Europe over the past 6000 years. The researchers in this group are investigating processes and dynamics which played out in different geographic spaces and different chronological periods between 9000 and 300 BCE. We propose a triad of three terms, Umgebung , Umwelt , and Mitwelt to serve as a conceptual basis for all of these projects, which vary greatly in terms of the chronological period, location and the way of life of the populations under study, as well as with respect to the archaeological database. The projects can be described on the basis of evidence of multifaceted practical actions. These actions on the part of the populations under study, re...

Type de publication : Collectif Directrice d'ouvrage : De Georges (Alice) Résumé : Cet ouvrage envisage la description comme un discours muet qui parvient à inscrire dans un texte une éthique ou des récits sous-jacents que l'herméneute seul peut décrypter. Cette étude livre les résultats d'une enquête sur les enjeux éthiques et esthétiques qui se nouent au coeur des descriptions romanesques.

One of the most crucial issues in the study of human-animal relations is the power of humans over animal death and how it has been processed culturally by the ways animal carcasses have been treated. In this article, the post-domestic phase in human-animal relations is entered by investigating the burial of working horses in the Finnish countryside during the 19th and early 20th centuries. Toward that end, 115 horse burials, 134 cemeteries, and 61 death places or kill sites were examined through interviews with local people, and a search of literature and place names. Six burial sites were excavated and several sites surveyed in the field. The locations of all sites were analyzed with historical maps. As a result, we consider that animal graves form a significant group of historical monuments that show great variability and are associated with past land use and human-animal relations.

In starting this research, my goal was to enter into the web of horses, students, volunteers, and staff and find some sort of coherence amongst this collision of species, communication, and collaboration happening on True Hearts. Within this web, I had so many questions. What does multispecies research look like when nonhuman animals (in my case, horses) are not just entangled with the lives of humans, but also active participants in both their work and community, on one hand, and my ethnography, on the other hand? Could I understand the horses at True Hearts as informants? And then, once I decentered verbal, speech-based communication, could I think differently about the people in my story, many of whom are nonverbal, yet also present, agentic, and equally communicative? What does anthropology look like when communication is capacious, multispecied, and embodied?

This study aims at establishing suitable tests to measure the quality of the Human-Animal Relationship (HAR) in dairy goats for on-farm welfare assessment protocols by evaluating the predictive validity of different categories of HAR tests and their feasibility in on-farm condition. Twelve commercial dairy farms in Northern Italy were selected and classified as "good" (n=6) and "poor" (n=6) HAR on the basis of reports from a technical advisor. Some variables were tested to measure the HAR: sneezingthe number of alert sounds; voluntary approach (VA) testin a stationary situation, the latency to the first contact by goat and the % of goats that entered in contact with the test person and within a 1.5 m radius around her were recorded, both continuously and at scan sample intervals; avoidance distance (AD) testthe avoidance distance from a moving and approaching person and the % of tested goats, of contacts with the test person followed by withdrawal or of acceptances of gentle stroke were recorded. The feasibility of each test was evaluated based on costs, time consumption, safety and training requirement. Sneezes were rarely and random expressed, so they do not seem suitable to be included in a protocol. Both Principal Component Analysis and One-way ANOVA confirmed the predictive validity of most of the variables, which were able to discriminate between "good" and "poor" HAR farms. Latency to first contact resulted valid (P=0.01) and a high feasibility was reported. The indicator was easy to be recorded and the VA test could be stopped immediately after the first contact, saving time. Variables from the AD test resulted valid (% tested goats: P=0.006; AD mean: P=0.016; % contacts: P=0.006; % acceptance: P=0.003), although they were more time consuming or required a more specific training compared to latency to first contact. The correlation among variables seemed to support also a convergent validity of the tests used. The investigation pinpointed promising behavioural tests to be included into on-farm welfare assessment protocols in dairy goats. Taking into account species, test results and feasibility considerations, we suggest the inclusion of latency to the first contact with the test person into on-farm welfare assessment protocols. However, these results should be further tested in a larger number of farms of different dimensions, to overcome the limitations of this study due to the small sample size and to check the effect of farm size.

Animals are not new to anthropology. Since the early days of the discipline they appear in rituals, classifications and symbols. Animals are hunted, raised, domesticated, eaten, feared and venerated. Of course anthropology is generically defined as the discipline that studies "man", and it is thus common that animals only appear in a supporting role: they are part of the scenery described, assistants in activities or a means to help understand how humans think and organize themselves in the world. One of the many consequences of this attitude was to authenticate the generalized idea that animals are seen as resources of all sorts of types, given that they only appear as part of ecosystems - cultures or societies - which are anthropically centered. Animals have thus been relegated in the traditional anthropological project to figurative functional or mediating roles in contrast to the majesty of human agency.1 To some degree, this dossier is part of an agenda that is critical of this more traditional posture, and accompanies a set of debates that have been expanding in the discipline and that shift animals from their position as simple appendixes of humans or as elements in the environment, to position them in the foreground of ethnographies, making more visible how the lives of animals and humans interact and are co-produced.

This chapter takes a feminist intersectional animal studies approach to explore the historical formation of the spatial arrangements of the housing of nonhuman animals in the laboratory. I argue that the discursive and material production of these spaces is inherently gendered. I draw on the feminist geography of Doreen Massey to show how gendered socio-spatial relations render nonhuman animals and women as inferior to the masculine domain of rational science. This inferiority rests on dualistic assumptions of space and time, which allow for the continued exploitation of nonhuman animals.

In a political culture that experiences inordinately high levels of petitioning, what makes for a successful petition? This article studies petitions that have been efficacious in their appeals to capture or kill big cats in Himalayan India. The rates of success for any appeal against big cats are low in contemporary India, given the stringent legal regime that is geared almost exclusively towards the protection of the charismatic and endangered big cats as well as the hegemonic position occupied by wildlife conservationism. Furthermore, not only is it difficult to petition against cossetted big cats, but it is also not an easy task for any petition to be heard and acquiesced to. Through an ethnography of efficacious petitions, this article makes three related interventions. First, and in the process of attending to the rarity of a handful of efficacious petitions, this article argues for expanding our conceptualization of what, in practice, a petition is. It does so by outlining th...

L'élaboration d'indicateurs de bien-être adaptés aux différents stades de développement des animaux est indispensable pour garantir leur bien-être tout au long de leur vie. Ce travail se focalise sur l'étude de la reproductibilité inter-observateurs, la répétabilité intra-observateur ainsi que la stabilité des indicateurs de bien-être autour de la mise à la reproduction des chevrettes, entre sept et douze mois. Des mesures individuelles (état corporel, état des onglons, boiteries, réaction à un humain en approche…) ont été relevées sur 451 chevrettes dans dix élevages. Des mesures à l'échelle du lot au sein de ces dix élevages ont également été effectuées : l'attente à l'abreuvoir et sur l'aire d'alimentation, la synchronisation du comportement entre les animaux, les réactions à un humain immobile, à un nouvel objet et à un événement soudain, la présence de stéréotypies, l'existence d'animaux prostrés et en stress thermique, et l'état émotionnel des animaux (QBA). Toutes les mesures ont été enregistrées simultanément par deux observateurs sur deux jours consécutifs. La reproductibilité inter-observateurs, la répétabilité intra-observateur et la stabilité des mesures ont été évaluées en utilisant des coefficients de Kappa (K) pour les variables qualitatives et des coefficients de corrélation intra-classe (CIC) pour les données quantitatives. Concernant les mesures individuelles la reproductibilité et la répétabilité sont bonnes pour la majorité des mesures (K>0,61), excepté pour la propreté de la région anale, l'état du poil, l'état corporel et les écoulements. Concernant les mesures réalisées sur le lot, la reproductibilité est bonne à excellente (CIC>0,75), excepté pour le QBA où elle est moyenne. La stabilité des mesures d'un jour sur l'autre est bonne pour l'attente des animaux lors de l'alimentation, la réaction vis à vis d'un humain en approche que ce soit dans le lot ou au cornadis et vis-à-vis d'un nouvel objet. La stabilité de la réaction vis-à-vis d'un humain immobile et d'un événement soudain semble être influencée par la familiarisation des chevrettes vis-à-vis de ces tests. Ces résultats permettront de sélectionner les mesures reproductibles, répétables et stables qui pourront être intégrées par la suite dans un outil d'évaluation global du bien-être des chevrettes.

Women tend to be more concerned about the welfare of (human/nonhuman) animals and the natural environment than men. A growing literature has shown that gender differences in environmental exploitation can be explained partially by the fact that women and men differ in their social dominance and emphatic orientations. We extend past studies by examining whether social dominance orientation (SDO; 'Superior groups should dominate inferior groups') and empathy ('I feel others' emotions') also help explain gender differences in attitudes towards nonhuman animals. Our mediation model confirmed that SDO and empathy partially and independently mediate gender differences in both human supremacy beliefs ('Animals are inferior to humans') and speciesism ('I think it is perfectly acceptable for cattle, chickens and pigs to be raised for human consumption') among 1002 individuals (57% female; M age = 26.44) from the general population in Portugal. Our findings provide evidence that traits referring to human-human relations can help explain gender differences in environmentalism as well as our relations with other animals. The cumulative evidence suggests that exploitative tendencies towards the natural environment and (human/nonhuman) animals may be built upon shared psychological mechanisms.

Ecological breakdowns are posing many serious threats to the lives of both humans and wild animals in the spaces where those lives are shared. Today the intensification of conservation-related conflict is one of the main ecological challenges faced in the Western Ghats of India. This article explores some of the complex interactions between different groups of people, such as wealthy farmers, small-scale farmers, and Adivasi (indigenous) people, and Asian elephants and suggests potentially non-conflictual approaches to sharing spaces with these elephants. The study used a multispecies ethnographic approach as a primary research method and focused on detailed stories and anecdotes narrated by the inhabitants of the study area who had long experience of living with these elephants and who frequently encountered them. Based on insights offered by the stories and anecdotes, the article argues that the lives of elephants and those of people are deeply and intimately interconnected and co...

The research group Political Ecology of Non-Sedentary Communities encompasses three research projects examining archaeological remains from various time periods in the Nile Delta, the foothills of the Kopet Dag and in the steppe region of western Eurasia; a fourth project in the group consists of climate and ecological modeling for Europe over the past 6000 years. The researchers in this group are investigating processes and dynamics which played out in different geographic spaces and different chronological periods between 9000 and 300 BCE. We propose a triad of three terms, Umgebung , Umwelt , and Mitwelt to serve as a conceptual basis for all of these projects, which vary greatly in terms of the chronological period, location and the way of life of the populations under study, as well as with respect to the archaeological database. The projects can be described on the basis of evidence of multifaceted practical actions. These actions on the part of the populations under study, re...

There has been increasing interest in the study of human-animal relations. This contrasts with the lack of normative resources and materials for research purposes. We present subjective norms for a set of 120 open-source colour images of animals spanning a total of 12 biological categories (e.g., mammals, insects, reptiles, arachnids). Participants (N = 509, 55.2% female, MAge = 28.05, SD = 9.84) were asked to evaluate a randomly selected sub-set of 12 animals on valence, arousal, familiarity, cuteness, dangerousness, edibility, similarity to humans, capacity to think, capacity to feel, acceptability to kill for human consumption and feelings of care and protection. Animal evaluations were affected by individual characteristics of the perceiver, particularly gender, diet and companion animal ownership. Moral attitudes towards animals were predominantly predicted by ratings of cuteness, edibility, capacity to feel and familiarity. The Animal Images Database (Animal.ID) is the largest...

Animaux d'écritures : le lien et l'abîme Type de publication : Revue Directeurs d'ouvrage : Romestaing (Alain), Schaffner (Alain) Résumé : La revue Romanesques, semestrielle, a pour vocation d'explorer la notion de romanesque, à la croisée des interrogations sur la fiction, la lecture, l'histoire littéraire et la théorie des genres.

What I would like to do today is to revisit a long-neglected topic from my doctoral research that I intend on developing for publication. I must emphasize however, that what I will present today is very much in a rough-and-ready state, which I will also admit has been hastily prepared. My agenda in this presentation is threefold: Firstly to situate my research on Nepali captive elephant management within the emerging field of multispecies ethnography, secondly to briefly summarize anthropological thought on rites of passage, and thirdly to apply this to the elephant training practices that occur at the Khorsor Elephant Breeding Centre at the Chitwan National Park, Nepal. So what is significant about the material I am presenting today? The contemporary literature on elephant training almost exclusively treats the subject purely in practical terms, without any significant consideration of either how the culture of the practitioners affects the practical procedures, or how training is variously understood by handlers of differing ethnicity, culture and regional origin. In other words, indigenous understandings of traditional training practices have been neglected, as have associated ritual practices (if and where they persist in other places). I would like to begin with a quote from an informant that will give you a sense of what I shall be dealing with. "We respect the elephant as a god like we respect the god Ganesha. So we bow to them as we would the god Ganesha-only then do we ride them. We ask them to please forgive us, and to protect us while we ride them. We think; 'we are riding you as an elephant, but we know you are a god'. So we bow to them because we have to respect them as gods. That's why for training we have to do Kamari puja. So that our elephant can succeed, we must pray to the gods and goddesses that the training goes well. We perform rituals in the hope that the elephant does well, doesn't get hurt, and that the elephant learns to walk well."-Phanet Satya Narayan, the principal trainer of Paras Gaj Slide 2 Chitwan and The Khorsor Breeding Centre To begin though, I must provide a little contextualization. Firstly-place and space:

The majority of studies in ethnoprimatology focus on areas of sympatry where humans and nonhuman primates (hereafter, primates) naturally coexist. We argue that much can be gained by extending the field's scope to incorporate settings where humans manage most aspects of primates' lives, such as zoos, laboratories, sanctuaries, and rehabilitation centers (hereafter, managed settings). We suggest that the mixed-methods approach of ethnoprimatology, which facilitates examination of both humans' and primates' responses to one another, can reveal not only how humans' ideas about primates shape management strategies, but also how those management strategies affect primates' lives. Furthermore, we note that a greater focus on managed settings will strengthen links between ethnoprimatology and primate rights/welfare approaches, and will introduce new questions into discussions of ethics in primatology. For example, managed settings raise questions about when it might be justifiable to restrict primates' freedom for a Bgreater good,^and the desirability of making primates' lives more Bnatural^even if this would decrease their well-being. Finally, we propose that because ethnoprimatology is premised on challenging false dichotomies between categories of field site-specifically, between Bnatural^and Bunnatural^free-ranging populations-it makes sense for ethnoprimatologists to examine settings in which humans exert considerable control over primates' lives, given that the distinction between Bwild^and Bcaptive^is similarly unclear.

Type de publication : Revue Résumé : Revue des Amis de Tristan L'Hermite fondée en 1979, les Cahiers Tristan L'Hermite ont pour vocation d'éclairer l'oeuvre du célèbre poète, dramaturge, romancier et prosateur en son temps (1601-1655) et plus largement la culture du premier XVII siècle. Nombre de pages : 111

For nearly 1,500 years, Sahrawi nomads of Western Sahara respected the camel; camels were essential to life in the desert environment, constituting both the main means of production and exchange and the keystone of Sahrawi cultural identity. The capacity to adapt to drought is crucial for the resilience of nomadic populations, which are particularly susceptible to its repeated occurrence. Knowledge of coping strategies is transmitted and embedded deeply within nomads' cultural institutions. In 1975, the Moroccan army occupied the Sahrawi's traditional nomadic territory, decimating camel herds and forcing most Sahrawi into refugee camps in Algeria where the Sahrawi became wholly dependent on foreign aid for their sustenance. However, with the signing of a ceasefire agreement in the early 1990s, the Sahrawi recovered part of their nomadic territory and the right to move within it, while at the same time, new flows of capital entered the camps. Refugees began to recover camel husbandry as a livelihood strategy and the camel re-emerged as a potent symbol as refugees and the Polisario Front (the Sahrawi's political representative) struggle to assert their newfound national identity, regain access to all of their traditional territory and reaffirm their shared nomadic cultural heritage.

Introduction he ancient site of Shikarpur (23˚ 14' 15" N; T70˚ 40' 39" E), locally known as Valamiyo Timbo, is situated at a distance of 5 km southwest of the present village of the same name in Bhachau taluka, district Kachchh, Gujarat (fig. 1). The site is small (about 3.4 ha). This site was first excavated during 1987-1990 by Gujarat State Department of Archaeology under the supervision of M.H. Raval, and brought to light both Mature and Early Harappan cultural material at the site. Very little was published regarding the results of this excavation other than that which is available in the form of reports in Ghosh (1967). The faunal remains of this excavation have been studied (Thomas et al. 1995). It was against this background that the Department of Archaeology and Ancient History, M.S. University of Baroda started fresh excavations at the site from 2007-08 onwards. This recent excavation did not reveal any Early Harappan deposit. On the other hand, it brought to light a total of 6.40 m deposit showing a threefold sequence in the Harappan occupation at the site. The early phase (Phase I), entirely belonging to the Classical Harappan, is represented by about 3 m of cultural deposit. This phase showed the occurrence of classical Harappan ceramics along with Anarta pottery. Several sherds of the Harappan black slipped jars, perforated jars, basins, 'S'-shaped jars and dishes-on-stand and reserved slip ware form part of this assemblage. This phase is followed by Phase II, distinguished by the preponderance of the Sorath Harappan pottery. The total thickness of this habitation deposit is approximately 1.40-1.60 m. Phase II at the top is followed by Phase III deposit representing the last phase of the Harappan occupation at the site. Habitation debris of this phase is thin, patchy and generally confined to the top 10-20 cm from the surface, as well as in ashy pits. This phase is marked by Late Harappan material (personal communication, Dr. Ajithprasad). Methods The animal skeletal remains collected during the course of excavation are housed at the M.S. University, Baroda (Gujarat State, India). This analysis was done at Baroda during a visit in 2008, with a view to obtaining a preliminary picture of the animal-based economy at Shikarpur. A single trench ES4 was selected for the analysis. The cultural deposit was divided into 20 layers representing all three cultural phases at the site (Layers 1 to 4: Phase III; layers 5 to 9: Phase II; and, layers 10 to 20: Phase I). Layers 2 to 4 yielded very few skeletal fragments in highly fragmented condition. Therefore, these were not included in the analysis. Securely identifying a skeletal fragment is vital for archaeozoological interpretations. The most secure approach for identifying specimens relies on comprehensive collection of reference skeletal material. For species identification, the basic distinguishing markers were derived from the reference collection of animal skeletons housed at Faunal Remains from Shikarpur, a Harappan Site in Gujarat, India This paper deals with the preliminary observations of the analysis conducted on the faunal remains unearthed at the site of Shikarpur. A single trench ES4 was selected as a research sample from the excavation conducted by the

This paper explores the potential for less anthropocentric approaches to researching human-nonhuman relations through visual ethnography, critically examining the conceptualization of nonhuman animals as participants. Arguing that method in animal studies has developed more slowly than theory, it proposes visual approaches as a way of foregrounding nonhuman animals’ behavior and actions in “social” research. Questioning the meaning of “participation,” this challenges underlying anthropocentric assumptions of visual ethnography. The paper presents a comparison of approaches used in studying sites, moments and movements of robotic milking on United Kingdom dairy farms: field notes, still photography, and digital video. While visual approaches are not a panacea for more-than-human research, we suggest that they offer a means through which nonhumans might “speak for themselves.” Rather than presenting definitive accounts, including video in such work also leaves the actions of nonhumans...

Thi s is a n O p e n Acc e s s d o c u m e n t d o w nlo a d e d fro m ORCA, C a r diff U niv e r si ty' s in s ti t u tio n al r e p o si t o ry: h t t p s://o r c a. c a r diff.a c. u k/i d/ e p ri n t/ 5 0 4 7 4/ This is t h e a u t h o r's v e r sio n of a w o r k t h a t w a s s u b mi t t e d t o / a c c e p t e d fo r p u blic a tio n. Cit a tio n fo r fin al p u blis h e d ve r sio n: H ollo w ay, Le wis, B e ar, C h ris t o p h e r a n d Wilkin s o n, Ka ty 2 0 1 4. Ro b o ti c m ilki n g t e c h n olo gi e s a n d r e n e g o ti a ti n g si t u a t e d e t hi c al r el a tio n s hi p s o n UK d ai ry fa r m s. Ag ric ul t u r e a n d H u m a n Valu e s 3 1 (2) , p p.

Représentations de l'argot au XIX siècle Type de publication : Ouvrage Auteur : Delaplace (Denis) Résumé : L'Histoire de l'argot de Clément Casciani constitue la préface du Dictionnaire d'argot et des principales locutions populaires (1894) signé par un Jean La Rue qui n'est pas Jules Vallès. Cette vulgarisation scientifique faite à partir de travaux publiés sur l'argot au cours du xixe siècle (Nodier, Vidocq, Francisque-Michel, Larchey, Victor Hugo, Vitu, etc.) donne une idée des représentations de l'époque ; elle a même contribué à les installer dans les mentalités. La présente étude reproduit ce document en l'accompagnant d'explications et de commentaires s'appuyant sur les plus récentes recherches. Nombre de pages : 187

The horse, an animal which played a fundamental role in modern history, was also, within specific contexts, incorporated into dominant symbolic regimes, as signifier of status, power and nation. In this article, we discuss some of the manifestations in which the horse was used to cultivate Brazilian national illusions, in favor of patriarchal order, whiteness and class privileges, as demonstrated in epic representations of war. Although they are historically prominent expressions, other subjects and practices also emerge from Brazilian equestrian culture, destabilizing the symbolic hegemony, above all, women who, by showing themselves to be expert horse riders, defy cultural codes and resignify various dimensions of the human-equine relationship. Moreover, changes in practices and representations also triggers a feminization of the equestrian world which advances towards affective and sentimental models, focusing, in addition to sports and leisure, bonds of "care ” and services...

The neolithization of Northeastern Africa is currently studied in terms of the successful in-corporation of domesticates as an active response to climatic changes, by carefully dividing between pre-pastoral and pastoral modes of life or wild and domestic species, respectively. However, it becomes obvious that interest in domesticates is a long-term commitment to other species, given that numerous intended and unintended consequences arose from this particular change in human-environmental relations. According to Gabriel Tarde, innovation can be studied as an act of 'imitation' that produces 'variation'. This would defocus from the subject position of initiators of innovations and rather stress other agents in this process, both human and non-human.

Die aktuelle Debatte um die gesellschaftlichen Mensch-Tier-Verhältnisse wird in diesem Band facettenreich bereichert. Die Diskussion kreist um Fragen der Tierethik, die Verhandlung der Mensch-Tier-Grenze und beschäftigt sich nicht zuletzt mit konkreten Interaktionen. Die interdisziplinären Beiträge greifen diese Themen anhand der Schwerpunkte »Tier_Ökonomien« und »Tier_Bilder« auf. Sie nähern sich aus verschiedenen Perspektiven dem Verhältnis zwischen Tieren und Ökonomie sowie den vielfältigen Formen und Funktionen von gesellschaftlichen Tierbildern und geben damit einen Überblick über aktuelle Forschungsfragen der Human-Animal Studies. Der Chimaira -Arbeitskreis für Human-Animal Studies hat sich der transdisziplinären Erforschung gesellschaftlicher Mensch-Tier-Verhältnisse verschrieben. Weitere Informationen und Bestellung unter: www.transcript-verlag.de/ts2557/ts2557.php

A partir de uma etnografia da festa brava, realizada entre 2010-11, foquei meus esforços em compreender a tauromaquia em Portugal, bem como os argumentos do movimento dos direitos dos animais, sediado em Lisboa, que tem o fim das touradas como um ícone. Neste trabalho exploro como ambos os lados percebem a relação entre seres humanos e touros nesta festa. Os resultados sugerem que entre os dois grupos circulam duas noções de pessoas para os animais. Do lado taurino, animais e humanos se conformam mutuamente, admitindo-se a animalidade humana ao tempo em que se atribui uma pessoalidade aos touros. Do lado dos animalistas, defendem-se direitos para os animais de maneira que somente no sentido jurídico os mesmos podem ser pessoas.

Animals have always been an integral part of human existence. In the ancient Near East, this is evident in the record of excavated assemblages of faunal remains, iconography and – for the later historical periods – texts. Animals have predominantly been examined as part of consumption and economy, and while these are important aspects of society in the ancient Near East, the relationships between humans and animals were extremely varied and complex. Domesticated animals had great impact on social, political and economic structures – for example cattle in agriculture and diet, or donkeys and horses in transport, trade and war. Fantastic mythological beasts such as lion-headed eagles or Anzu-birds in Mesopotamia or Egyptian deities such as the falcon-headed god Horus were part of religious beliefs and myths, while exotic creatures such as lions were part of elite symbolling from the fourth millennium bc onward. In some cases, animals also intruded on human lives in unwanted ways by sc...

There has been increasing interest in the study of human-animal relations. This contrasts with the lack of normative resources and materials for research purposes. We present subjective norms for a set of 120 open-source colour images of animals spanning a total of 12 biological categories (e.g., mammals, insects, reptiles, arachnids). Participants (N = 509, 55.2% female, MAge = 28.05, SD = 9.84) were asked to evaluate a randomly selected sub-set of 12 animals on valence, arousal, familiarity, cuteness, dangerousness, edibility, similarity to humans, capacity to think, capacity to feel, acceptability to kill for human consumption and feelings of care and protection. Animal evaluations were affected by individual characteristics of the perceiver, particularly gender, diet and companion animal ownership. Moral attitudes towards animals were predominantly predicted by ratings of cuteness, edibility, capacity to feel and familiarity. The Animal Images Database (Animal.ID) is the largest...

The papers that make up this collection were already long in development when the European 'horsemeat scandal' in early 2013 threatened to derail still further what fragile trust there remained in food producers and retailers. 1 This scandal entailed the discovery that horsemeat was being passed off in branded ready-made meals and processed foods as other types of more culturally acceptable meat, beef in particular (Lawrence 2013). But earlier animal foodrelated crisesfrom the discovery of Bovine Spongiform Encephalopathy (BSE) in cattle in the 1980s, to the widespread contamination of powdered milk with melamine in China that came to light in 2008had already made it abundantly plain that, in the context of industrialising and globalising food supply systems, the animals we eat do not simply sustain our bodies or satisfy our culinary tastes but, in doing so, come profoundly to reshape social, economic and ecological relations and cultural understandings of edibility, taste and health. Connections between humans and animals-as-food are not simply one-way relationships between consumer and consumed, but involve a more complex set of relations concerned, among other things, with ecological change, world markets and local economic conditions, health and food safety, labour relations, and changing cultural values. For example, growing meat consumption has been described as part of a wider, increasingly globalised 'nutrition transition' away from diets rich in fibres and complex carbohydrates, a transition associated with emergent health concerns including rises in obesity, type II diabetes, gastrointestinal disorders, cardiovascular illnesses and certain cancers (Popkin

Contributeurs : Anne-Laure Andevert, Laurent Balagué, Justine Brisson, ­Emmanuelle Bruyas, Marc de Launay, Maxime Caron, Marie Céhère, Diane ­Château Alaberdina, Franck Colotte, Jean Gabriel Cosculluela, Aurélien Demars, Michel Dion, Răzvan Enache, Fabrice Farre, Pierre Garrigues, Liliya Gazizova, Élodie Gontier, Saber Idoudi, Michel Lambert, Caroline Laurent, Yves Leclair, Erika Martelli, Arnaud Miranda, Rodolphe Olcèse, Mihaela-Genţiana Stănişor, Ciprian Vălcan et Alexis Weinberg.

Type de publication : Article de revue Revue : Alkemie Revue semestrielle de littérature et philosophie 2014-2, n° 14. L'oubli Auteur : Hacen (Aymen) Résumé : Décédé le 24 mai 2014, Jean-Claude Pirotte était poète, prosateur, peintre et éditeur. Se définissant lui-même comme « un peintre du dimanche et un écrivain du samedi », il est l'auteur d'une oeuvre des plus étranges où l'ivressel'emporte sur la sobriété, la désinvolture sur le sérieux, la liberté sur tout le reste.

This paper encourages environmental and humane education scholars to consider the ethical implications of how nonhuman animals are represented in research. I argue that research representations of animals can work to either break down processes of "othering," or reinforce them. I explore various options for representing other animals, including concrete examples demonstrating some researchers' methodological and representation choices (including my own). Finally, I consider questions pertaining to evaluating the quality and effectiveness of alternative and less common forms of representation. Résumé Le présent article encourage les universitaires oeuvrant en éducation environnementale et humaine à se pencher sur les implications éthiques des différentes façons de représenter les animaux non humains en recherche. J'avance que les représentations des animaux en recherche peuvent soit diminuer les processus d'« aliénation », soit les renforcer. J'examine diverses options de représentation des animaux, donnant des exemples concrets illustrant les choix méthodologiques et représentationnels de chercheurs (y compris les miens). Enfin, je me penche sur des questions relatives à l'évaluation de la qualité et de l'efficacité d'autres formes de représentation moins courantes.

This article contributes to an understanding of the nexus between humans and animals by drawing on ethnographic research conducted in a British chicken factory and, more particularly, by exploring the emotional subjectivity of Meat Inspectors employed by the Food Standards Agency to oversee quality, hygiene and consumer safety within this plant. We argue that these Inspectors displayed a complex range of often contradictory emotions from the 'mechanized' to the 'humanized' and link this, in part, to the technocratic organization of factory work that compartmentalizes and sanitizes slaughter. This serves to de-animalize and commodify certain animals, which fosters an emotional detachment from them. In contrast to research which suggests that emotions switch off and on in a dialectic between violence and nonviolence, (Pachirat, 2011) or that we are living in a post-emotional society (Mestrovic, 1997), we elucidate the coexistence, fluidity and range of emotions that surface and submerge at work. While contributing to the extant literature on 'emotionologies' (Fineman, 2006), we add new insights by considering how emotions play out in relation to animals.

While wild pigs in the early Holocene (begins 8000 BCE) were nimble, fierce combatants for agrarian humans, pigs-as-pork in the present Anthropocene (begins 1700 AD) have been reduced by humans to unhealthy indolents, awaiting slaughter in industrial factory farms. This article argues 1) by first drawing on personal observations of Sus scrofus on Cheju (Jeju) Island in South Korea, and 2) by deploying models of a) East Asian Neo-Confucian cosmology and b) the Western experience of changing pig-human relations in agro-ecosystems ranging from the Neolithic to the present Anthropocene, that pigs were perceived, valued and even respected “as-pigs” throughout the historic Holocene (begins 6000 BPE) and thus long prior to the Anthropocene. In contrast, pigs have been perceived exclusively “as-pork” beginning with the onset of the Anthropocene. Pigs perceived and managed “as-pigs” in relational space-time of pre-Anthropocene agro-ecosystems abruptly became pigs perceived and managed “as-pork” in the era of absolute-space-time that coincided with the onset of Anthropocene agro-ecosystems. No living space has been allocated for pigs-as-pork in cost-efficient Industrial Age mass pork-producing factory farms. The welfare state of pigs-as-pork awaiting slaughter in factory farm is stressful and unhealthy according to harsh critiques by animal welfare activists. However, a new era of postmodern, post-industrial relative space may offer pigs-as-pork in the future lives worth living. Perhaps Sus scrofus in this new era will again be valued “as-pigs?”

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the efficiency of hexagonal morphologies as observed in natural patterns and Nature's "principles of self-organization in physical space."

Type de publication : Revue Résumé : Revue des Amis de Tristan L'Hermite fondée en 1979, les Cahiers Tristan L'Hermite ont pour vocation d'éclairer l'oeuvre du célèbre poète, dramaturge, romancier et prosateur en son temps (1601-1655) et plus largement la culture du premier XVII siècle. Nombre de pages : 64

O texto é uma reflexão sobre a possibilidade de existência de uma “teoria das culturas de chimpanzés”. Para isso perpassa questões postas pela antropologia sociocultural, os resultados apresentados pelos primatólogos sobre o fenômeno, as críticas dos estudiosos do comportamento animal sobre tal possibilidade e os argumentos apresentados por aqueles que recusam a aplicação da expressão “cultura” ao comportamento de chimpanzés. No processo, busca analisar as concepções de cultura correntes na antropologia sociocultural e na primatologia bem como o papel e o lugar da etnografa em ambas. Por fm, apresenta as iniciativas, ainda recentes, dos primatólogos em direção ao desenvolvimento de uma etoarqueologia, seus resultados, suas possibilidades e limites.

De modo semelhante aos rompantes etnocêntricos de uma cultura humana frente a outras, as relações entre humanos e primatas não humanos incluem um estranhamento pontuado por atração e repulsa, identificação e diferença. Ciência, arte e mitologia são a expressão viva e atualizada disso. Desde 1960, a primatologia destaca-se nesse cenário por contribuir significativamente na revisão das definições sobre o comportamento dos primatas e, consequentemente, na redefinição do humano ao apresentar a polêmica proposição de existência de "culturas" entre animais não humanos. Assim, a aproximação entre humanos e primatas não humanos parece inexorável e irreversível. Isso implica, por exemplo, em cogitar se esse processo engendra, ou não, a constituição de novas alteridades a partir de um novo outro (não humano), carregado de significados. Isso incluiria, por exemplo, a reformulação de representações e de categorias de classificação, bem como o aprofundamento do debate sobre os direitos dos animais não humanos. Ao dirigir tal tipo de desafio a situações de pesquisa antropológica deve-se ter aguda consciência de que o registro etnográfico das relações entre humanos e os outros primatas será uma construção empírica, perceptual e teórica. Dado o tipo particular de relação estabelecida entre humanos e outros primatas, pautada em um universo fronteiriço de incômodas semelhanças e diferenças, constituem-se aí coletivos híbridos em que o alcance e a profundidade das interações possíveis ainda são desconhecidos. Palavras-chave • Alteridade. Animalidade. Coletivos híbridos. Culturas de chimpanzés. Etnografia. Híbridos. Humanidade. Relações entre humanos e não humanos.

Le théâtre comme source pour l'histoire de la danse Type de publication : Chapitre d'ouvrage Ouvrage : Danser entre ciel et terre. Le maître à danser du Quattrocento, sa technique et son art Pages : 239 à 253 Collection : Bibliothèque de la Renaissance, n° 80 Thème CLIL : 4027-SCIENCES HUMAINES ET SOCIALES, LETTRES-Lettres et Sciences du langage-Lettres-Etudes littéraires générales et thématiques EAN : 9782406092513

Symbolic interactionism and other sociological perspectives traditionally have not attended to a significant form of close relationship-that which exists between people and the companion animals with whom they share their everyday lives. After a brief presentation of a portion of the relevant literature that deals with how humans understand and interact with their animal companions, I present the process by which caretakers come to define the unique identities of their animals and the ways in which the human-animal couple identity shapes public interaction. Since play, mutual gaze, and "speaking for" animals are key elements of friendly human-animal interaction, I discuss these activities as central to the process by which caretakers establish and express intersubjective connections with their animals. Finally, I maintain that attention to human-animal relationships holds promise for advancing an appreciative understanding of how personhood, mind, and culture are constructed in the process of interaction. Of special significance to the broadening of the interactionist perspective is that the understandings and emotional connections that bind people and their animals are created and maintained in the absence of a shared body of linguistic symbols.

As has been proposed by cultural observers as diverse as Ruth Benedict (1974 [1946]), Norman Denzin (1991a, 1991b), David Riesman (1950), Northrup Frye (1973 [1957]), and Umberto Eco (1966), one potent approach for comprehending a society's values and beliefs is to examine the stories it tells. Because cultural narratives are created and consumed by those dwelling within a commonly-shared ideological community, they both preserve and perpetuate that society's sense of itself (Urban 1991). Cultural texts address such ongoing concerns as gender relationships, racial categories, and social class distinctions, while establishing boundaries between the society's conceptions of Good and Evil, Culture and