Animal husbandry, a major part of the contemporary German economy, is the subject of politically and morally charged discourses about the effects of the industry on the nation’s landscape and its role in economic globalization. German politicians and activists oft en discuss industrialized animal husbandry practices as abusive and polluting. This article analyzes how these debates are imbricated in forms of concern about nonhuman animals that tend to be differentiated geographically by urban-rural boundaries. I argue the privileging of animals as moral entities causes interpersonal friction between those who rely on animals for a living and those who do not, and expresses fundamental tensions about the rural landscape as a space of industrialized agricultural production, as opposed to a space dedicated to the conservation of the natural environment.
Farming the Eastern German countryside in the animal welfare era
Amy Leigh Field
An Indigenous Critique of the North American Model of Wildlife Conservation
Lauren Eichler and David Baumeister
easily translate to many Native American cultures. As Michael Asch notes, “wildlife,” from a Western perspective, refers to any nonhuman animals or plants that are undomesticated and reside in spaces largely uncultivated or uninhabited by humans
This article explores introduced and invasive species, untangling the ways in which disciplinary frameworks across the social sciences, natural sciences, and humanities examine introduced and invasive species and their relations with human societies. It focuses on how attention to this topic varies as well as what the unifying factors and commonalities are, and what benefit we gain from a comparison of approaches. The article discusses work from a range of disciplines to examine and critique the ways in which we think about introduced and invasive species not only in ecological but also in social and cultural terms.
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.
Hume, Smith and the Justification of European Exploitation of Non-Europeans
Elias L. Khalil
Civil society consists of members obligated to respect each other's rights and, hence, trade with each other as equals. What determines the boundary, rather than the nature, of civil society? For Adam Smith, the boundary consists of humanity itself because it is determined by identification: humans identify with other humans because of common humanness. While Smith's theory can explain the emotions associated with justice (jubilance) and injustice (resentment), it provides a mushy ground for the boundary question: Why not extend the common identity to nonhuman animals? Or why not restrict the boundary to one's own dialect, ethnicity or race? For David Hume, the boundary need not consist of humanity itself because it is determined by self-interest: a European need not respect the property of outsiders such as Native Americans, if the European benefits more by exploiting them than including them in the European society. While Hume's theory can provide a solid ground for the boundary question, it cannot explain the emotions associated with justice. This paper suggests a framework that combines the strengths, and avoids the shortcomings, of Smith's and Hume's theories.
cruelty to animals and cruelty by animals). Despite continuing efforts to erase the distinction between human and nonhuman animals, calling nonhuman predators cruel is likely to be considered a case of anthropomorphism: human intentions (as in mens rea
Mimi Sheller and Gijs Mom
must also incorporate principles of mobility justice in terms of the circulation of food, water, energy, and other goods. We must consider not only human mobilities but nonhuman, animal, plant, and more-than-human planetary mobilities as well. The other
Elizabeth S. Leet
interiority in favor of outward displays of verbal, human agency. 22 In Arthur’s throne room, both Sir Landevale and Sir Launfal assume an anthropocentric perspective demonstrated by the decreased participation of nonhuman animals. Although this is the
Animation, Primitivism, and the Choreography of Vitality
, children, and nonhuman animals have all been deemed insufficiently developed vis-à-vis the adult white male subject of Western modernity. Primitivist discourse characterizes many avant-garde art movements as well as theories that attempt to critique, re
A Word on Life as Biological Asset
Jennifer E. Telesca
stock , while clarifying for scientific experts, made possible the animal’s very commodification. To unify, simplify, standardize, make commensurable, and render abstract a living being—whether slave or nonhuman animal—“required the assistance of masters