The purpose of this article is to outline a theory of ‘animal borders’ based on ethnographic materials I have collected over the past two decades among the G|ui Bushmen living in the Central Kalahari Desert, Botswana, in Southern Africa. First, I
Thoughts and Practices toward Non-human Animals among the G|ui Hunter-Gatherers
ensemble à partir d’une question fondamentale : comment l’homme vit-il auprès de son animal de compagnie ? Cette interrogation simple donne accès à la relation du philosophe et de l’écrivain à des êtres à la fois proches et lointains. Le contact entre les
Elizabeth S. Leet
palfreys. 1 By using their wealth, courtly animals, and physical beauty to free their lovers, each fairy mistress participates actively in the male gaze and circumvents the social expectations levied on many courtly women. Although the male gaze has often
A Reading of Venus and Adonis
From its first publication, Venus and Adonis has elicited unusually disparate readings. Philip Kolin's 1997 collection of the critical history establishes this work as seemingly inexhaustible. Many readers have noted the unusual number of animals inhabiting the poem. Hereward T. Price comments on the "finely articulated and often interlacing images from nature, especially from wild animals", appropriate to a pagan naturalist myth. Don Cameron Allen's article eon the unifying metaphor of the hunt has been influential. He traces the literary history of the hunt from classical times to the opening of Shakespeare's Twelfth Night, finding that Adonis rejects the soft hunt of love, the hunt for the hare, Venus's secret self, and by seeking the boar embraces his death. Despite this, he sees the poem as a moral lesson against yielding to passion, part of a tradition of Christian humanism.
Muslim Mu‘tazilite Theology Confronted by Manichean Iranian Thought
If there is one aspect present in all treatment involving animals, it is the violence towards them. […] When we read the texts attentively, paying attention to the beatings, to the brutality exerted upon them, and when we analyse them from the
Toward a Prehistory of Human-Animal Relations
The discipline of archaeology has long engaged with animals in a utilitarian mode, constructing animals as objects to be hunted, manipulated, domesticated, and consumed. Only recently, in tandem with the rising interest in animals in the humanities and the development of interdisciplinary animal studies research, has archaeology begun to systematically engage with animals as subjects. This article describes some of the ways in which archaeologists are reconstructing human engagements with animals in the past, focusing on relational modes of interaction documented in many hunting and gathering societies. Among the most productive lines of evidence for human-animal relations in the past are animal burials and structured deposits of animal bones. These archaeological features provide material evidence for relational ontologies in which animals, like humans, were vested with sentience and agency.
From Ecology to Entanglement
Alex M. Nading
Medical and environmental social scientists have recently become interested in how health brings human and nonhuman animals together. is article discusses historical approaches to this question. It then explores applied disease ecology, which examines how anthropogenic landscape change leads to “disease emergence.” The article goes on to review two critical approaches to the question. Critics of bio-security concern themselves with the ways in which animal and human lives are regulated in the context of “emerging diseases” such as avian influenza and foot and mouth disease. Scholarship on human-animal “entanglement” focuses on the ways in which disease, instead of alienating humans from other life forms, brings their intimate relationships into sharper relief. The article argues that health is one terrain for developing a critical environmental analysis of the production of life, where life is the ongoing, dynamic result of human and nonhuman interactions over time.
Posthumanism, Indigeneity, and Anthropology
The vectors by which the question of the animal has confronted the discipline of anthropology are both diverse—from paleoarchaeological fascination with the transition from ape to man to sociocultural accounts of human-animal conflict—and fraught insofar as they tend to loop back into one another. For instance, while posthumanism is intellectually novel, to take its line of critique seriously is to recognize that the science of man has depended on the philosophical animal from the start. A still tighter loop could be drawn around Lévi-Strauss's foundational interest in animal symbolism and the Amazonian ontologies undergirding Latour's amodern philosophy. Three related interdependencies pull hard on these loops: 1) philosophy and anthropology; 2) the human and the animal; 3) modernity and indigeneity. This last interdependency is notably undertheorized in the present efflorescence of human-animal scholarship. This article attends to some of the consequences of modernity/indigeneity's clandestine operations in the literature.
In this article, skilled vision is presented as a capacity acquired in a community of practice that enables specific ways of knowing and acting in the world. The analysis of skilled vision is obtained through the ethnographic study of the artefacts and the routines that structure certain ecologies of practice. The example chosen is that of the skilled gaze of animal breeders, in particular of the children of dairy cow breeders who, by playing with relevant toys and emulating the adult world of cattle fairs and exhibitions, learn how to value certain criteria of animal beauty and to "discipline" their vision accordingly.
A Review of Multispecies Ethnography
Laura A. Ogden, Billy Hall and Kimiko Tanita
This article defines multispecies ethnography and links this scholarship to broader currents within academia, including in the biosciences, philosophy, political ecology, and animal welfare activism. The article is organized around a set of productive tensions identified in the review of the literature. It ends with a discussion of the “ethnographic” in multispecies ethnography, urging ethnographers to bring a “speculative wonder” to their mode of inquiry and writing.