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.
Posthumanism, Indigeneity, and Anthropology
For a Synaesthetics of Seeing
Naisargi N. Dave
, become beholden to a life in which – as Fryer-Moreira also puts it – one forever runs towards the other, rather than remaining more or less safely encased in our own human skins? I argued, based on what I call moral biographies of animal activists in
Une vieille controverse (VIIe-VIIIe siècles)
La mort de l’animal a souvent préoccupé les religions. Nous avons déjà montré dans des recherches précédentes que le rituel de la mise à mort pour la boucherie comme pour le sacrifice s’explique en grande partie comme une tentative de surmonter la
The Preconditions for an Egalitarian, Multispecies, World
Sue Donaldson, Janneke Vink, and Jean-Paul Gagnon
interested in the injustices inherent in the in equality of relations between the species of people, we humans, and those species—animal, vegetal, fungal, animate, inanimate, etc.—that are not human but that do, and may, constitute both humans (as in their
Thoughts and Practices toward Non-human Animals among the G|ui Hunter-Gatherers
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
Loving and Grieving with Heart of a Dog and Merleau-Ponty's Depth
we share with animals and to animal grievability. It is also a heartfelt portrait of Lolabelle herself, which is filtered through the stories, sounds, memories, and imagined perspectives of Anderson, her human owner. Watching Heart of a Dog for
Mark S. Micale
book indicates little awareness of the growing literature produced by our profession on this subject. The third category missing from Pinker’s provocative argument that the current era is the most peaceful time in history is violence against animals
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
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.
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.