robertogreco + human-animalrelationships   103

Allora & Calzadilla, The Great Silence, in collaboration with Ted Chiang. - YouTube
"Allora & Calzadilla, The Great Silence (2016, 16’53’’), in collaboration with Ted Chiang.

The silent, subtitled, inner monologue of a parrot on the brink of extinction, reflecting on voice, silence, extraterrestrial life and human folly. The film is focused around the Arecibo Observatory, which captures and transmits radio waves from and into outer space - and whose site is also home to the critically endangered Puerto Rican parrots.

Artists, dancers, writers and scientists gathered at the London Zoo to consider animal, human and artificial consciousness, language, and interspecies communication. See below for participants. Participants include writer Ted Chiang, artist Michela de Mattei; dancer Claire Filmon (performing Simone Forti); artist Rasmus Nielsen; dolphin cognition researcher Diana Reiss, as well as a remote participation by Internet pioneer Vint Cerf and a screening of The Great Silence by Allora & Calzadilla (in collaboration with Ted Chiang)."
morethanhuman  multispecies  tedchiang  arecibo  puertorico  animalintelligence  language  languages  parrots  birds  animals  nature  extinction  universe  listening  2016  film  astronomy  physics  sound  communication  human-animalrelations  human-animalrelationships  consciousness  londonzoo  serpentinegalleries  storytelling  wildlife  clairefilmon  michaelademattei  rasmusnielsen  vintcerf  alloraandcalzadilla 
26 days ago by robertogreco
Humans, animals and the sensory world | Wellcome Collection
"How we perceive the world through our senses is often seen as what makes us human. But questioning the assumptions we make regarding our senses can help us think differently about our relationship with the animal world. Rather than separating us, our senses can show how animals and humans are interconnected."
senses  animals  human-animalrelations  human-animalrelationships  perception  2019  wellcomecollection  multispecies  morethanhuman 
10 weeks ago by robertogreco
Why Euthanasia Rates at Animal Shelters Have Plummeted - The New York Times
"A cultural transformation: Spaying and neutering are now the norm, and rescue adoption is growing in popularity."
rescue  adoption  cats  dogs  pets  us  animals  multispecies  morethanhuman  human-animalrelations  human-animalrelationships  2019  spaying  neutering  euthanasia 
september 2019 by robertogreco
Animals, Anthropomorphism and Mediated Encounters: 1st Edition (Hardback) - Routledge
"This book critically investigates the pervasiveness of anthropomorphised animals in popular culture.

Anthropomorphism in popular visual media has long been denounced for being unsophisticated or emotionally manipulative. It is often criticised for over-expressing similarities between humans and other animals. This book focuses on everyday encounters with visual representations of anthropomorphised animals and considers how attributing other animals with humanlike qualities speaks to a complex set of power relations. Through a series of case studies, it explores how anthropomorphism is produced and circulated and proposes that it can serve to create both misunderstandings and empathetic connections between humans and other animals.

This book will appeal to academics and students interested in visual media, animal studies, sociology and cultural studies."
animalstudies  animals  human-animalrelations  human-animalrelationships  anthropomorphism  multispecies  morethanhuman  culture  visual  books  claireparkinson 
august 2019 by robertogreco
Interspecies Entanglements
“Dr Vanessa Ashall and Professor Joanna Latimer are delighted to announce a new Wellcome Trust funded interdisciplinary project. Supported by Prof Stephen Wilkinson (Lancaster), Prof Miriam Johnson (Hull York Medical School) and Dr Amanda Boag (President of the Royal College of Veterinary Surgeons) this grant aims to explore the professional, academic and policy potential of interspecies end of life care research

Contemporary approaches in the social sciences are destabilising traditional boundaries between human and non-human animals through acknowledging complex interspecies relationships in our society. The concept of ‘interspecies entanglement’ has recently been used within sociological studies of biomedicine, human and veterinary healthcare; broadening the scope of interdisciplinary spaces to include research which crosses both species and professional boundaries.

Previous Wellcome Trust funded research, conducted by Dr Ashall, has introduced the veterinary treatment of companion animals as an important empirical space from which to access unique accounts of experiences, frustrations and preferences related to the medical treatment of humans.

Conversations from the clinic; bringing together medical and veterinary healthcare professionals to share their experiences of animals & humans becoming ‘entangled’ during end of life care

Our Mission

Apply the concept of interspecies entanglement to the development of a new stream of interdisciplinary end of life care research, supported by a robust professional, academic and policy networks, and a collaborative research agenda.

Connect social, ethical and legal studies of end of life care for humans and animals though empirical research centred on the disparities and growing similarities between veterinary and medical healthcare approaches; including palliative care and euthanasia.

Our Vision

Explore how the study of such interspecies entanglements might offer opportunities to forge connections with and between existing streams of research, create new interdisciplinary spaces and offer new perspectives on pressing policy debates.

A new form of transdisciplinary end of life care research”

[blog: https://www.interspeciesentanglements.org/blog ]
interdisciplinary  transdisciplinary  interspecies  multispecies  entanglement  vanessaashall  joannalatimer  morethanhuman  biomedicine  medicine  health  healthcare  companionspecies  animals  human-animalrelations  human-animalrelationships  care  caring  death 
august 2019 by robertogreco
The Wake of Crows – Thom van Dooren
"The Wake of Crows: Living and Dying in Shared Worlds, Columbia University Press: New York, 2019

The blurb:

Crows can be found almost everywhere that people are, from tropical islands to deserts and arctic forests, from densely populated cities to suburbs and farms. Across these diverse landscapes, many species of crows are doing very well today: their intelligent and adaptive ways of life have allowed them to thrive amid human-driven transformations. Indeed, crows are frequently disliked for their success, seen as pests, threats, and scavengers on the detritus of human life. But among the vast variety of crows, there are also critically endangered species that are barely hanging on to existence, some of them subjects of passionate conservation efforts.

The Wake of Crows is an exploration of the entangled lives of humans and crows. Focusing on five key sites, Thom van Dooren asks how we might live well with crows in a changing world. He explores contemporary possibilities for shared life emerging in the context of ongoing processes of globalization, colonization, urbanization, and climate change. Moving between these diverse contexts, this book tells stories of extermination and extinction, alongside fragile efforts to better understand and make room for one another. Grounded in the careful work of paying attention to some very particular crows and their people, The Wake of Crows is an effort to imagine and put into practice a multispecies ethics. In so doing, van Dooren explores some of the possibilities that still exist for living and dying well on this damaged planet.

Endorsements:

“A necessary and beautiful book, The Wake of Crows models the work of living responsibly inside both the humanities and the sciences in order to nurture still possible worlds. This book shows us what collaborative efforts to enact multispecies communities mean, and might yet mean, in the context of ongoing processes of extinction and extermination. Moving through diverse sites of human/crow encounter, it offers insights into the fragile, situated, ongoing, work necessary to cultivating ecologies of hope in troubled times.”
~ Donna Haraway, author of Staying with the Trouble, and When Species Meet

“The Wake of Crows is a thoughtful and captivating book that opens our imagination. In this book van Dooren shows us that accepting the challenge to coexist with crows without dreaming that they will come to behave as a loyal and grateful companion species, might teach us priceless lessons at a time when we need to learn how to make room for many different, sometimes inconvenient, but so very interesting, others.”
~ Isabelle Stengers, author of In Catastrophic Times: Resisting the Coming Barbarism

“Writing from a personal and scholarly perspective, Thom van Dooren takes us on a deep dive into the human-crow relationship that both informs natural history and lays bare the importance of expanding our own ethics to value all of life and our wonderful connections to it.”
~ John M. Marzluff, Professor of Wildlife Science, University of Washington and author of Gifts of the Crow and Welcome to Subirdia."
thomvandooren  crows  animals  birds  corvids  books  intelligence  donnaharaway  isabellestrengers  johnmarzluff  globalization  urban  urbanism  urbanization  climatechange  colonization  human-animalrelations  human-animalrelationships  multispecies  morethanhuman 
august 2019 by robertogreco
Gabriel Rosenberg on Twitter: "Ok y'all did it: A thread about hogs, ferality, and race in American history." / Twitter
[via: https://twitter.com/metaleptic/status/1158736606183841794
"come for the feral hogs, stay for the porcine analytic of settler colonialism."]

“Ok y’all did it: A thread about hogs, ferality, and race in American history.

Domestic hogs are not indigenous to North America. They were first introduced by the Spanish during the earliest phases of colonization. In fact, in many cases, hogs long preceded Europeans as the first wave of colonizers,

Hogs are tough, fierce, and hardy beasts. Their tusks offer ample defense against catamounts and other predators. They are thrifty breeders, producing large litters of viable offspring. And they can self-provision in forests, scrub, and grass (tho they also need shade and mud).

European colonizers seeded the landscape with small populations of hogs, knowing they would multiply quickly and, thus, would provide a ready supply of meat. Seeded so, hogs quickly advanced across the North American continent far faster than Europeans.

Indigenous populations faced an ambivalent gift in these new creatures. On the one hand, they could be hunted and provided another useful food source. Much like with horses, indigenous populations ingeniously harnessed porcine possibilities.

However, pigs also brought European diseases and were a vector of contagion for the epidemics that devastated indigenous populations. Hogs made life easier for settlers, and it disrupted indigenous land use. ate the crops of indigenous communities, sparking conflicts.

By the 19th century, hogs were consummate companions of settlers and pork was the predominant meat of Euro-Americans. Hogs didn’t need pasture and they produced ample lard (the most common cooking oil).

They could be pickled, barrelled, and floated down the Mississippi for the Atlantic seaboard and Europe. Cincinnati was memorably awarded the moniker “Porkopolis.” Settlers from around the Ohio River Valley drove millions of hogs there for slaughter and export.

In sum, settlers found pigs to be a useful way to extract calories from the landscape and to transform it cheaply into food and sometimes commodities. But this form of hog husbandry was low-intensity and rarely involved fences or enclosure.

In this context, the modern distinction between feral and domestic was muddier. Most hogs lived proximate to proximate to humans, some in human shelters, but they had enormous autonomy and roved freely.

This made sense early in settler colonialism, but fencing and property systems changed the story. As setters planted grains, they found roving hogs a menace who trampled and ate their crops. Similarly, fences were a form of improvement that strengthened property claims.

Over the course of the 19th century, fence laws and enclosure spread West from the Atlantic seaboard (with the exception of the South East and Appalachia where enclosure was contested until the end of the century).

In the meantime, settlers (now imagining themselves the “permanent” natives after only a generation) began to develop a different system of hog husbandry. Instead of free ranging their hogs, they increasingly confined them and fattened them on grain.

After the Civil War, the development of a robust rail system also meant live pigs could be easily transported to Chicago, which quickly replaced Cincinnati as the center of hog slaughter. This transportation network created a hog-corn nexus throughout the Middle West.

This different system of production also required a new kind of hog: settlers (now called farmers) wanted a hog that put on weight quickly and efficiently transformed corn into fat, not one that could defend itself and self-provision from a forest.

They no longer needed a lean, muscular hog with long legs and tusks capable of making a long drive to Cincinnait. They wanted a stout fat hog, with short legs, and no tusks, an animal that was docile and easily transported.

Enclosure meant they had the opportunity to do this. Whereas free ranging hogs were mostly left to their own mating, fences, crates, and barns meant farmers could intensively breed their pigs and determine with precision which animals should mate.

Ok gotta run and catch the U to get a haircut, but I’ll tweet as I go, spotty WiFi and all.

By the 1880s, pig farmers across America endeavored to “improve” their herds by breeding in European stock. Through elaborate systems of genealogy and recording, they adapted the European tradition of pure-breeding to a settler colonial context.

Such farmers raved about the purity of their (animal) bloodlines, which they considered a powerful proof of the superiority of European settled agriculture and civilization. The refinement and purity of their breeds was evidence that settler colonialism was just and natural.

And what of “unimproved” pigs? They called these animals “mongrels”, “degenerates”, “scrubs”, and “natives.” The last term indexes the conflation of indigeneity with biological inferiority and unmanaged reproduction.

And much as “refined” stock proved white European superiority, “native” animals showed that those communities setter colonialism had eradicated were “degenerate” and “barbarous.”

It is in this context that the concept of “feral” can begin to emerge as a distinct and threatening concept to white American culture: a form of unmanaged reproduction and life that exists outside and apart from property ownership and settled agriculture.

That defense of assault weapons is almost too on the nose: hordes of unmanaged life invade domesticity and managed reproduction (the daughter) and must be culled with massive and indiscriminate violence. Six hundred years of settler colonialism is speaking in that tweet.

If you learned something from this thread, please read the work of the many historians working on agriculture who helped form my thinking. These include: Anderson’s Creatures of Empire, Cronon’s Changes in the Land and Nature’s Metropolis, and Specht’s Red Meat Republic.

Also, Logan O’Laughlin’s forthcoming work, Wood’s Herds Shot Round the World, Franklin’s Dolly Mixtures, Mizelle’s Pig, Blanchette’s forthcoming Porkopolis and many many more. Oh and read some Sylvia Wynter too!

Fin.

Epilogue: I have safely returned to my office at the
@MPIWG
with a fresh bald fade and this thread completely viral. If you’re interested in my work, some links will follow.

#1 My article, “A Race Suicide Among the Hogs”: https://www.academia.edu/21787581/_A_Race_Suicide_among_the_Hogs_The_Biopolitics_of_Pork_in_the_United_States_1865_1930_American_Quarterly_68.1_March_2016_49-73

The article examines meat agriculture as a site for the production of knowledge about gender, race, and sexuality that spanned human and non-human animals. Livestock breeders and commentators alike…

#2 My article, “How Meat Changed Sex” (on the unexpected sexual politics of livestock production): https://www.academia.edu/35295117/HOW_MEAT_CHANGED_SEX_The_Law_of_Interspecies_Intimacy_after_Industrial_Reproduction

HOW MEAT CHANGED SEX: The Law of Interspecies Intimacy after Industrial Reproduction
The article explores the history and structure of American laws criminalizing sex- ual contact between humans and animals to demonstrate how the ecological conditions of late capitalism are…

#3 My book, “The 4-H Harvest: Sexuality and the State in Rural America”: https://www.amazon.com/4-H-Harvest-Sexuality-America-Politics/dp/0812247531/

4-H, the iconic rural youth program run by the U.S. Department of Agriculture, has enrolled more than 70 million Americans over the last century. As the first comprehensive history of the organization

#4 A popular piece I wrote for the @BostonGlobe that gives you a sense of how I think about farming and rural America in the context of settler colonialism, “Fetishizing Family Farms”: https://www.bostonglobe.com/ideas/2016/04/09/fetishizing-family-farms/NJszoKdCSQWaq2XBw7kvIL/story.html

Fetishizing family farms: History is nothing like the political mythology.

#5 A recent microsyllabus on Animal Studies I wrote for the Radical History Review’s incredible @abusablepast: https://www.radicalhistoryreview.org/abusablepast/?p=3164

Microsyllabus: Animal Studies
Compiled by Gabriel N. Rosenberg Animal Studies queries the relationship between nonhuman animals (or “animals”) and human social orders. It is an interdisciplinary field, encompassing scholarship”
pigs  hogs  multispecies  history  colonialism  gabrielrosenberg  animals  human-animalrelations  human-animalrelationships  us  animalstudies  morethanhuman  imperialism  feral  ferality  farming  land  ownership  agriculture  livestock  food  landscape  settlercolonialism 
august 2019 by robertogreco
Going Home with Wendell Berry | The New Yorker
[via: https://twitter.com/annegalloway/status/1150867868696772608 ]

[Too much to quote, so here’s what Anne quoted:]

“Lancie Clippinger said to me, and he was very serious, that a man oughtn’t to milk but about twenty-five cows, because if he keeps to that number, he’ll see them every day. If he milks more than that, he’ll do the work but never see the cows! The number will vary from person to person, I think, but Lancie’s experience had told him something important.”
via:anne  wendellberry  rural  slow  small  empathy  kindness  georgesaunders  relationships  neighbors  amish  care  caring  maintenance  human-animalrelations  human-animalrelationships  culture  farming  agriculture  local  locality  place  trees  history  multispecies  morethanhuman  language  restorativejustice  justice  climatejustice  socialjustice  johnlukacs  environment  sustainability  kentucky  land  immigration  labor  work  gender  ownership  collectivism  conversation  lancieclippinger  god  faith  religion  christianity  submission  amandapetrusich  individualism  stewardship  limits  constraints  memory  robertburns  kafka  capitalism  corporations  life  living  provincialism  seamusheaney  patrickkavanagh  animals  cows  freedom  limitlessness  choice  happiness  davidkline  thomasmerton  service  maurytilleen  crops  us  donaldtrump  adlaistevenson  ezrataftbenson  politics  conservation  robertfrost  pleasure  writing  andycatlett  howwewrite  education  nature  adhd  wonder  schools  schooling  experience  experientiallearning  place-based  hereandnow  presence 
july 2019 by robertogreco
Feminist cyborg scholar Donna Haraway: ‘The disorder of our era isn’t necessary’ | World news | The Guardian
"The history of philosophy is also a story about real estate.

Driving into Santa Cruz to visit Donna Haraway, I can’t help feeling that I was born too late. The metal sculpture of a donkey standing on Haraway’s front porch, the dogs that scramble to her front door barking when we ring the bell, and the big black rooster strutting in the coop out back – the entire setting evokes an era of freedom and creativity that postwar wealth made possible in northern California.

Here was a counterculture whose language and sensibility the tech industry sometimes adopts, but whose practitioners it has mostly priced out. Haraway, who came to the University of Santa Cruz in 1980 to take up the first tenured professorship in feminist theory in the US, still conveys the sense of a wide-open world.

Haraway was part of an influential cohort of feminist scholars who trained as scientists before turning to the philosophy of science in order to investigate how beliefs about gender shaped the production of knowledge about nature. Her most famous text remains The Cyborg Manifesto, published in 1985. It began with an assignment on feminist strategy for the Socialist Review after the election of Ronald Reagan and grew into an oracular meditation on how cybernetics and digitization had changed what it meant to be male or female – or, really, any kind of person. It gained such a cult following that Hari Kunzru, profiling her for Wired magazine years later, wrote: “To boho twentysomethings, her name has the kind of cachet usually reserved for techno acts or new phenethylamines.”

The cyborg vision of gender as changing and changeable was radically new. Her map of how information technology linked people around the world into new chains of affiliation, exploitation and solidarity feels prescient at a time when an Instagram influencer in Berlin can line the pockets of Silicon Valley executives by using a phone assembled in China that contains cobalt mined in Congo to access a platform moderated by Filipinas.

Haraway’s other most influential text may be an essay that appeared a few years later, on what she called “situated knowledges”. The idea, developed in conversation with feminist philosophers and activists such as Nancy Hartsock, concerns how truth is made. Concrete practices of particular people make truth, Haraway argued. The scientists in a laboratory don’t simply observe or conduct experiments on a cell, for instance, but co-create what a cell is by seeing, measuring, naming and manipulating it. Ideas like these have a long history in American pragmatism. But they became politically explosive during the so-called science wars of the 1990s – a series of public debates among “scientific realists” and “postmodernists” with echoes in controversies about bias and objectivity in academia today.

Haraway’s more recent work has turned to human-animal relations and the climate crisis. She is a capacious yes, and thinker, the kind of leftist feminist who believes that the best thinking is done collectively. She is constantly citing other people, including graduate students, and giving credit to them. A recent documentary about her life and work by the Italian film-maker Fabrizio Terranova, Storytelling for Earthly Survival, captures this sense of commitment, as well as her extraordinary intellectual agility and inventiveness.

At her home in Santa Cruz, we talked about her memories of the science wars and how they speak to our current “post-truth” moment, her views on contemporary climate activism and the Green New Deal, and why play is essential for politics.

We are often told we are living in a time of “post-truth”. Some critics have blamed philosophers like yourself for creating the environment of “relativism” in which “post-truth” flourishes. How do you respond to that?

Our view was never that truth is just a question of which perspective you see it from.

[The philosopher] Bruno [Latour] and I were at a conference together in Brazil once. (Which reminds me: if people want to criticize us, it ought to be for the amount of jet fuel involved in making and spreading these ideas! Not for leading the way to post-truth.)

Anyhow. We were at this conference. It was a bunch of primate field biologists, plus me and Bruno. And Stephen Glickman, a really cool biologist, took us apart privately. He said: “Now, I don’t want to embarrass you. But do you believe in reality?”

We were both kind of shocked by the question. First, we were shocked that it was a question of belief, which is a Protestant question. A confessional question. The idea that reality is a question of belief is a barely secularized legacy of the religious wars. In fact, reality is a matter of worlding and inhabiting. It is a matter of testing the holdingness of things. Do things hold or not?

Take evolution. The notion that you would or would not “believe” in evolution already gives away the game. If you say, “Of course I believe in evolution,” you have lost, because you have entered the semiotics of representationalism – and post-truth, frankly. You have entered an arena where these are all just matters of internal conviction and have nothing to do with the world. You have left the domain of worlding.

The science warriors who attacked us during the science wars were determined to paint us as social constructionists – that all truth is purely socially constructed. And I think we walked into that. We invited those misreadings in a range of ways. We could have been more careful about listening and engaging more slowly. It was all too easy to read us in the way the science warriors did. Then the rightwing took the science wars and ran with it, which eventually helped nourish the whole fake-news discourse.

Your PhD is in biology. How do your scientist colleagues feel about your approach to science?

To this day I know only one or two scientists who like talking this way. And there are good reasons why scientists remain very wary of this kind of language. I belong to the Defend Science movement and in most public circumstances I will speak softly about my own ontological and epistemological commitments. I will use representational language. I will defend less-than-strong objectivity because I think we have to, situationally.

Is that bad faith? Not exactly. It’s related to [what the postcolonial theorist Gayatri Chakravorty Spivak has called] “strategic essentialism”. There is a strategic use to speaking the same idiom as the people that you are sharing the room with. You craft a good-enough idiom so you can work on something together. I go with what we can make happen in the room together. And then we go further tomorrow.

In the struggles around climate change, for example, you have to join with your allies to block the cynical, well-funded, exterminationist machine that is rampant on the Earth. I think my colleagues and I are doing that. We have not shut up, or given up on the apparatus that we developed. But one can foreground and background what is most salient depending on the historical conjuncture.

What do you find most salient at the moment?

What is at the center of my attention are land and water sovereignty struggles, such as those over the Dakota Access pipeline, over coal mining on the Black Mesa plateau, over extractionism everywhere. My attention is centered on the extermination and extinction crises happening at a worldwide level, on human and non-human displacement and homelessness. That’s where my energies are. My feminism is in these other places and corridors.

What kind of political tactics do you see as being most important – for young climate activists, the Green New Deal, etc?

The degree to which people in these occupations play is a crucial part of how they generate a new political imagination, which in turn points to the kind of work that needs to be done. They open up the imagination of something that is not what [the ethnographer] Deborah Bird Rose calls “double death” – extermination, extraction, genocide.

Now, we are facing a world with all three of those things. We are facing the production of systemic homelessness. The way that flowers aren’t blooming at the right time, and so insects can’t feed their babies and can’t travel because the timing is all screwed up, is a kind of forced homelessness. It’s a kind of forced migration, in time and space.

This is also happening in the human world in spades. In regions like the Middle East and Central America, we are seeing forced displacement, some of which is climate migration. The drought in the Northern Triangle countries of Central America [Honduras, Guatemala and El Salvador] is driving people off their land.

So it’s not a humanist question. It’s a multi-kind and multi-species question.

What’s so important about play?

Play captures a lot of what goes on in the world. There is a kind of raw opportunism in biology and chemistry, where things work stochastically to form emergent systematicities. It’s not a matter of direct functionality. We need to develop practices for thinking about those forms of activity that are not caught by functionality, those which propose the possible-but-not-yet, or that which is not-yet but still open.

It seems to me that our politics these days require us to give each other the heart to do just that. To figure out how, with each other, we can open up possibilities for what can still be. And we can’t do that in a negative mood. We can’t do that if we do nothing but critique. We need critique; we absolutely need it. But it’s not going to open up the sense of what might yet be. It’s not going to open up the sense of that which is not yet possible but profoundly needed.

The established disorder of our present era is not necessary. It exists. But it’s not necessary."
donnaharaway  2019  anthropocene  climatechange  science  scientism  disorder  greennewdeal  politics  interdependence  families  critique  humanism  multispecies  morethanhuman  displacement  globalwarming  extermination  extinction  extraction  capitalism  genocide  deborahbirdrose  doubledeath  feminism  postmodernism  harikunzru  cyborgmanifesto  philosophy  philosophyofscience  santacruz  technology  affiliation  exploitation  solidarity  situatedknowledge  nancyhartstock  objectivity  human-animalrelations  human-animalrelationships 
june 2019 by robertogreco
British Animal Studies Network
"The British Animal Studies Network emerged out of a recognition that a growing number of scholars were researching human-animal relations from a number of different humanities and social sciences disciplines at a number of different institutions within the UK and beyond, and that ideas from one discipline were influencing and expanding the range of others in massively productive ways. As well, it was recognised that this focus on nonhumans might be both enriched by contact with, and in turn enrich the work of, those outside of academia - in NGOs, museums, and so on.


While academic colleagues are meeting at the increasing number of conferences on animal-related themes it is clear that such contacts, which are short in duration, do not allow for long-term discussions and collaborations to take place. Where edited collections and special issues of journals are bringing together work from different disciplines more and more frequently, such publications do not allow for conversations between essays. And such conversations are vital for the continuing development of animal studies as an area of academic inquiry.

The reason for this is obvious: animals are present in many and varied areas of human lives: as workers, objects for scientific inquiry, characters in stories, images, companions, food. To analyse the human relationship with and perception of animals (which, broadly speaking is the focus of animal studies) therefore requires interdisciplinary work. A literary scholar must have a sense not only of the genre of their primary materials, but also of contemporary biological and philosophical ideas; an anthropologist’s thinking must be informed by primary research in the culture of study, but also of ideas ranging from the theological to the zoological.

Having a regular opportunity to meet with colleagues working in different academic disciplines to discuss the same topic has always been invaluable in animal studies and BASN allowed for a formalising of such meetings."

[See also: https://twitter.com/BasnTweets ]
human-animalrelations  human-animalrelationships  animals  multispecies  morethanhuman  interdisciplinary 
june 2019 by robertogreco
Anne Galloway 'Speculative Design and Glass Slaughterhouses' - This is HCD
"Andy: You’ve got quite an interesting background. I’m going to ask you about in a second. I wanted to start with the quote from Ursula Le Guin that you have on your website. It’s from the Lathe of Heaven. “We’re in the world, not against it. It doesn’t work to try and stand outside things and run them that way, it just doesn’t work. It goes against life. There is a way, but you have to follow it, the world is, no matter how we think it ought to be, you have to be with it, you have to let it be.

Then on the More Than Human website, you have these three questions. What if we refuse to uncouple nature and culture? What if we deny that human beings are exceptional? What if we stop speaking and listening only to ourselves? The More Than Human lab explores everyday entanglements of humans and non-humans and imagines more sustainable ways of thinking, making, and doing. Anne, let’s get started by first talking about what do you mean by all of that?

Anne: The Ursula Le Guin quote I love mostly because a critical perspective or an activist perspective, anything that says we ought to be changing the world in any way, it always assumes that we need to fix something, that the world is broken and that designers especially are well-suited to be able to solve some of these problems. I like thinking about what it means to respond to injustice by accepting it, not in the sense of believing that it’s okay or right, because clearly, it’s been identify as unjust. I love Le Guin’s attention to the fact that there is a way to be in the world.

As soon as we think that we’re outside of it, any choices or decisions or actions that we take are, well, they sit outside of it as well. I like being embedded in the trouble. I like Donna Haraway’s idea of staying with the trouble. It’s not that we have to accept that things are problematic, but rather that we have to work within the structures that already exist. Not to keep them that way, in fact, many should be dismantled or changed. Rather, to accept that there is a flow to the universe.

Of course, Le Guin was talking about Taoism, but here what I wanted to draw attention to is often our imperative to fix or to solve or to change things comes with a belief that we’re not part of the world that we’re trying to fix and change. It’s that that I want to highlight. That when we start asking difficult questions about the world, we can never remove ourselves from them. We’re complicit, we are on the receiving end of things. We’re never distant from it. I think that subtle but important shift in deciding how we approach our work is really important."



"Andy: Yes, okay. I was thinking about this, I was reading, in conjunction, this little Le Guin quote, I was trying to think, it’s unusual in the sense that it’s a discipline or a practice of design that uses its own practice to critique itself. It’s using design to critique design in many respects. A lot of what speculative design is talking about is, look what happens when we put stuff into the world, in some way, without much thought. I was trying to think if there was another discipline that does that. I think probably in the humanities there are, and certainly in sociology I think there probably is, where it uses its own discipline to critique itself. It’s a fairly unusual setup.

Anne: I would think actually it’s quite common in the humanities, perhaps the social sciences, where it’s not common is in the sciences. Any reflexive turn in any of the humanities would have used the discipline. Historiography is that sort of thing. Applied philosophy is that sort of thing. Reflexive anthropology is that sort of thing. I think it’s actually quite common, just not in the sciences, and design often tries to align itself with the sciences instead.

Andy: Yes, there was a great piece in the Aeon the other day, about how science doesn’t have an adequate description or explanation for consciousness. Yet, it’s the only thing it can be certain of. With that, it also doesn’t really seem to come up in the technology industry that much, because it’s so heavily aligned with science. Technology, and you’ve got this background in culture studies and science and technology and society, technology is a really strong vein throughout speculative design. Indeed, your work, right? Counting sheep is about the Internet of Things, and sheep. Do you want to tell us a little bit about that and why I am talking to you from the picture things to the Lord of the Rings, it basically looks like you’re living in part of the Shire in Middle Earth?

Anne: I do live in a place that looks remarkably like the Shire. It’s a bit disconcerting at times. The science and technology question in speculative design I think is first of all a matter of convenience. Science fiction, speculation, they lean historically, habitually towards science and tech. It becomes an easy target for critique. Not that it’s not necessary, but it’s right there, so why not? There’s that element to it. It has an easier ability to be transformed into something fanciful or terrifying, which allows for certain kinds of storytelling through speculation, that I think people, both creators and audiences or readers really enjoy.

Now, the irony of all of this, of course is that arguably one of the greatest concerns that people have would be tied to technological determinism, the idea that we’re going to have these technologies anyway, so what are we going to do about it? Now, when you speculate using these technologies, what you’re doing is actually reinforcing the idea that these technologies are coming, you play right into the same technological determinism that you’re trying to critique. In fact, one of the counting sheep scenarios was designed specifically to avoid the technology. It was the one that got the most positive responses."



"Andy: With all of this, and I may this pop at the beginning, just before we were recording, that there’s a sense of, because of everything going on in the world, that if only designers could run the world, everything would be fine, right, because we can see all of the solutions to everything. What would you want designers to get out of this kind of work or this kind of perspective?

Anne: Humility. That simple. I am one of those people. It’s because of being an ethnographer as well and doing participant observation and interviewing many people and their ideas about design. I’ve run into far more people who think that designers are arrogant than ones who don’t. This has always really interested me. What is it that designers do that seems to rub non-designers the wrong way? Part of it is this sense of, or implication that they know better than the rest of us, or that a designer will come in and say, “Let me fix your problem”, before even asking if there is a problem that the person wants fixed.

I actually gave a guest lecture in a class just the other day, where I suggested that there were people in the world who thought that designers were arrogant. One of the post-graduate students in the class really took umbrage at this and wanted to know why it was that designers were arrogant for offering to fix problems, but a builder wasn’t, or a doctor wasn’t.

Andy: What was your answer?

Anne: Well, my answer was, generally speaking, people go to them first and say, “I have this problem, I need help.” Whereas, designers come up with a problem, go find people that they think have it and then tell them they’d like to solve it. I think just on a social level, that is profoundly anti-social. That is not how people enjoy socially interacting with people.

Andy: I can completely see that and I think that I would say that argument has also levelled, quite rightly, a lot of Silicon Valley, which is the answer to everything is some kind of technology engineering startup to fix all the problems that all the other technology and engineering startups that are no longer startups have created. It’s probably true of quite a lot of areas of business and finance, as well, and politics, for that matter. The counter, I could imagine a designer saying, “Well, that’s not really true”, because one of the things as human-centred designers, the first thing we do, we go out, we do design ethnography, we go and speak to people, we go and observe, we go and do all of that stuff. We really understand their problems. We’re not just telling people what needs to be fixed. We’re going there and understanding things. What’s your response to that?

Anne: Well, my first response is, yes, that’s absolutely true. There are lots of very good designers in the world who do precisely that. Because I work in an academic institution though, I’m training students. What my job involves is getting the to the point where they know the difference between telling somebody something and asking somebody something. what it means to actually understand their client or their user. I prefer to just refer to them as people. What it is that people want or need. One of the things that I offer in all of my classes is, after doing the participant observation, my students always have the opportunity to submit a rationale for no design intervention whatsoever.

That’s not something that is offered to people in a lot of business contexts because there’s a business case that’s being made. Whereas, I want my students to understand that sometimes the research demonstrates that people are actually okay, and that even if they have little problems, they’re still okay with that, that people are quite okay with living with contradictions and that they will accept some issues because it allows for other things to emerge. That if they want, they can provide the evidence for saying, “Actually, the worst thing we could do in this scenario is design anything and I refuse to design.”

Andy: Right, that and the people made trade-offs all the time because of the pain of change is much … [more]
annegalloway  design  2019  speculativefiction  designethnography  morethanhuman  ursulaleguin  livestock  agriculture  farming  sheep  meat  morethanhumanlab  activism  criticaldesign  donnaharaway  stayingwiththetrouble  taoism  flow  change  changemaking  systemsthinking  complicity  catherinecaudwell  injustice  justice  dunneandraby  consciousness  science  technology  society  speculation  speculativedesign  questioning  fiction  future  criticalthinking  whatif  anthropology  humanities  reflexiveanthropology  newzealand  socialsciences  davidgrape  powersoften  animals  cows  genevievebell  markpesce  technologicaldeterminism  dogs  cats  ethnography  cooperation  human-animalrelations  human-animalrelationships  slow  slowness  time  perception  psychology  humility  problemsolving  contentment  presence  peacefulness  workaholism  northamerica  europe  studsterkel  protestantworkethic  labor  capitalism  passion  pets  domestication 
june 2019 by robertogreco
Waiting for Happiness by Nomi Stone - Poems | Academy of American Poets
"Dog knows when friend will come home
because each hour friend’s smell pales,
air paring down the good smell
with its little diamond. It means I miss you
O I miss you, how hard it is to wait
for my happiness, and how good when
it arrives. Here we are in our bodies,
ripe as avocados, softer, brightening
with latencies like a hot, blue core
of electricity: our ankles knotted to our
calves by a thread, womb sparking
with watermelon seeds we swallowed
as children, the heart again badly hurt, trying
and failing. But it is almost five says
the dog. It is almost five."
poems  poetry  morethanhuman  multispecies  human-animalrelations  human-animalrelationships  dogs  pets  nomistone  relationships 
december 2018 by robertogreco
Couple Share Studio Flat With A Cougar | BEAST BUDDIES - YouTube
"MEET the brave couple that share their home with a playful two-year-old COUGAR. In 2016, Alexandr Dmitriev and his wife, Mariya, decided to adopt a young cougar called Messi and raise him as a house-pet in their small, studio apartment in Penza, Russia. Messi follows a strict grooming routine to ensure he doesn’t make too much of a mess around the house – he gets washed in the bath, has his nails trimmed, his teeth checked and he receives a special brush-down every day. The big cat eats twice a day with a diet consisting of turkey, beef, a bit of chicken breast and some bones. And with a growing social media following of 250,000 on Instagram and more than 2 million views on YouTube, Messi has become a local celebrity.

To follow Messi's journey, visit:
https://www.instagram.com/l_am_puma/
https://www.youtube.com/c/Iampuma "
cougars  cats  animals  multispecies  human-animalrelations  human-animalrelationships  2018  bigcats 
october 2018 by robertogreco
Comrade Animal: The habitat beyond anthropocentrism
"During the customary preliminary research phase of this project, we came across a meme which very soon became the starting point of the project itself. It immediately dawned on us that this meme was a condensation of the different themes we wanted to develop with the ‘Comrade Animal’ exhibition and its collection of contents.The diptych accompanied by its caption, seemed to contain all of the different aspects we have taken into consideration for this project.

The trolling meme, with a clearly xenophobic and racist intention, compares a photo of a wooden hut with the caption “Africans today” to the design of an architecture built by beavers with “beavers millions of years ago.” At the bottom: "who's the better architect?". The elements that we can extract are several. The racism of the western man towards the African continent is certainly the underlying goal; and in order to denigrate the African continent, man is compared to an animal.The second element: the animal is inferior to man, it is a being that occupies a lower level in the pyramidal structure in which mankind occupies the vertex, obviously in service to a vision of the world generated by us.

Since the beginning we have asked ourselves whether looking at the relationship between man and animal through their architectures could help us to reevaluate the extremely anthropocentric matrix with which we have shaped the global habitat. At the base we found a necessity: rethinking human creation, and in our specific case that would mean giving shape to artefacts, architectures and objects. It is from this point that the project for the 59th edition of the International Bugatti Segantini Award is born, the main objective of which is a critical re-reading of the events of May 1968 and its consequences, on the occasion of its 50th anniversary. Several reflections concentrated in the Primitive Future Office publication (plug_in, 2014) acted as the foundations of this proposal. Specifically reflections on possible processes of emancipation when dealing with how we shape the habitat, and the traditional hierarchical structures that guide it.

In the publication, our research retraced a series of experiences, starting from the American counterculture movements with manuals such as the Whole Earth Catalog, and how their cross-contamination with movements such as that of May '68, have brought us to the present day, developing the debate on open design and the open source movements applied to the human habitat with makers and fablabs. Taking this line of investigation further, we wanted to go discover non-anthropocentric ways of shaping the habitat, which take into consideration all living organisms and that can perhaps place man back amongst the animals.Would it be possible nowdays to examine the spirit that guided the great changes of '68, and imagine a future in which we can oppose a certain form of culture which, through social, economic and colonial policies, by now hegemonic, appears as dominant? It was through design that ’68 observed a society in which the maker was transformed into a supplier of instruments and not of finished projects, and thus fighting the usual structures of power. Would it be possible in the same way today, to oppose a self-proclaimed supremacy of the human species over other species considered less important? In an era in which ancient conflicts between humans have returned, it could be that a vision of our habitat no longer based solely on the human being, might represent a real turning point.

The exhibit mixes three artists/designers with three professionals from the world of social sciences, pushing for an interdisciplinary reflection on the implications of anthropocentrism and our relationship with other living beings in the way we shape the space we inhabit."

[See also:
https://www.instagram.com/comradeanimal/
https://gluqbar.xyz/Editions ]
multispecies  animals  morethanhuman  interdisciplinary  anthropocene  human-animalrelations  human-animalrelationships  leonardocaffo  sofiabelenky  hunterdoyle  leonardodellanoce  oliviergoethals  angelorenna  palazziclub  parasite2.0  stefanocolombo  eugeniocosentino  lucamarullo  architecture  art  design  albertowolfgango  amadeod'asaro 
october 2018 by robertogreco
We met the world’s first domesticated foxes - YouTube
"This week, we meet the very cute and very bizarre result of an almost 60-year-long experiment: they’re foxes that have been specially bred for their dog-like friendliness toward people. We do a little behavior research of our own, and discover what scientists continue to learn from the world’s most famous experiment in domestication. The fox experiment continues under the supervision of Lyudmila Trut at the Institute of Cytology and Genetics. Her book “How to Tame a Fox (and Build a Dog)”, co-authored by Lee Alan Dugatkin, details the history and science behind the experiment."
foxes  animals  domestication  human-animalrelations  human-animalrelationships  2018  pets  morethanhuman  multispecies  wildlife 
september 2018 by robertogreco
Toronto built a better green bin and — oops — maybe a smarter raccoon | The Star
"After the city unveiled its ‘raccoon-resistant’ bins, some feared the animals would be starved out. Journalist Amy Dempsey was examining just that when her reporting took an unexpected path — down her own garbage-strewn laneway. Had raccoons finally figured out how to defeat the greatest human effort in our “war” against their kind? An accidental investigation finds answers amid the scraps."
animals  multispecies  morethanhuman  intelligence  toronto  2018  human-animalrelations  human-animalrelationships  raccoons  wildlife  nature 
september 2018 by robertogreco
How to Be A Good Creature: A Memoir in Thirteen Animals - Sy Montgomery
"National Book Award finalist Sy Montgomery reflects on the personalities and quirks of 13 animals—her friends—who have profoundly affected her in this stunning, poetic, and life-affirming memoir featuring illustrations by Rebecca Green.

Understanding someone who belongs to another species can be transformative. No one knows this better than author, naturalist, and adventurer Sy Montgomery. To research her books, Sy has traveled the world and encountered some of the planet’s rarest and most beautiful animals. From tarantulas to tigers, Sy’s life continually intersects with and is informed by the creatures she meets.

This restorative memoir reflects on the personalities and quirks of thirteen animals—Sy’s friends—and the truths revealed by their grace. It also explores vast themes: the otherness and sameness of people and animals; the various ways we learn to love and become empathetic; how we find our passion; how we create our families; coping with loss and despair; gratitude; forgiveness; and most of all, how to be a good creature in the world."
books  toread  symontogomery  multispecies  morethanhuman  2018  entanglement  relationships  human-animalrelations  human-animalrelationships  animals 
september 2018 by robertogreco
'Brother Nature' will restore your faith in the human-animal connection
"Thanks to @COLDGAMEKELV for his special bond with his Deer Squad and the greater animal kingdom."
multispecies  human-animalrelations  human-animalrelationships  brothernature  deer  animals  nature 
july 2018 by robertogreco
Miru Kim
"Miru Kim is a New York-based artist and explorer. Her first series, “Naked City Spleen” is based on her exploration of urban ruins such as abandoned subway stations, tunnels, sewers, catacombs, factories, hospitals, and shipyards. Her next series, “The Pig That Therefore I am” juxtaposes her skin against the pig’s skin in industrial hog farms to explore the changing relationship between humans and animals. Her latest series, “The Camel’s Way” has followed her journey to deserts around the world, including the Arabian Desert, the Sahara in Mali, Morocco, and Egypt, the Thar in India, and the Gobi Desert in Mongolia, where she lived with desert nomads, slept in caves, and photographed herself with camels.

Miru's work has been highlighted by countless international publications and online media, and is now in public collections including National Museum of Modern and Contemporary Art Korea, Seoul Museum of Art, The Museum of Photography Seoul, Leeum Samsung Museum of Art, Borusan Contemporary Turkey, Addison Gallery of American Art, and The Francis J Greenburger Collection"

[Instagram: https://www.instagram.com/miru_kim/ ]

["For her dog from Arabian desert 🐪 follow @guernas"
https://www.instagram.com/guernas/ ]

[See all projects, performances, and writing (pig, camel, city).]
mirukim  art  artists  animals  human-animalrelations  human-animalrelationships  photography  exploration  cities  urban  urbanism  morethanhuman  pigs  rats  eels  camels  dogs  nomads  nomadism 
may 2018 by robertogreco
PIG/PORK: Archaeology, Zoology and Edibility: Pía Spry-Marqués: Bloomsbury Sigma
"Pigs unite and divide people, but why? Pig/Pork explores the love-hate relationship between humans and pigs through the lenses of archaeology, biology, history and gastronomy, providing a close and affectionate look of the myriad causes underlying this singular, multi-millennial bond.

What is it that people in all four corners of the world find so fascinating about the pig? When did the human obsession with pigs begin, how did it develop through time, and where is it heading? Why are pigs so special to some of us, but not to others? Pig/Pork sets out to answer these and other porcine-related questions, examining human-pig interactions across the globe through time, from the Palaeolithic to the present day. The book dissects pig anatomy and behaviour, and describes how this knowledge plays a major role in the advance of the agricultural and medical sciences, among others. The book also looks closely at the history of pig-human interaction; how they were domesticated and when, how they affected human history through their diseases, and how they have been involved in centuries of human conflicts, with particular reference to the story of the Iberian Jews and Muslims at the time of the Inquisition. The book goes on to look at how pigs' characteristics and our relationship with them have combined to produce many of the world's great dishes. All this is accompanied by a liberal peppering of pork recipes and the stories behind them, along with facts, wisdom and porker lore, providing a thought-provoking account of where our food comes from, both historically and agriculturally, and how this continues to influence many parts of our behaviour and culture."
pigs  books  pork  human-animalrelations  human-animalrelationships  morethanhuman  multispecies  livestock  agriculture  history  culture  food  archaeology  zoology  gastronomy  biology  science 
may 2018 by robertogreco
KitTea
"KitTea is the first cat cafe in San Francisco and the first cat cafe established in the nation! We're a unique cafe experience dedicated to enriching the interactions between humans and felines in a relaxing environment. Slow down, sip some tea, and support rescue cats.

We provide high-quality care to our permanent resident rescue felines and work with local cat rescues, including San Francisco's Animal Care and Control, Toni's Kitty Rescue, and Wonder Cat Rescue to find our featured adoptable cat(s) a forever home at each cat's own pace. Whenever possible, we go outside of the area to shelters where the kitties would otherwise be put down."

[See also: https://www.youtube.com/watch?v=7aak1ARFmvc ]
cats  classideas  animals  human-animalrelations  human-animalrelationships  multispecies  tea  restaurants  pets  morethanhuman  sanfrancisco  teahouses 
may 2018 by robertogreco
Common World | Children’s Relations with Other Species
"In following children’s relations with other species, our research works against the premises of exclusive human agency and paramount human interests. Instead it draws upon frameworks and methodologies that re-focus upon child/plant/animal interactions, entanglements and co-shapings. These include multispecies ethnographies, multi-sensory and affect-focused methods, and textual methods that examine the role of child/animal/plant narratives and deconstruct their discursive formations and effects. Much of this research responds to colonial and ecological legacies, such as the anthropogenic escalation of species extinctions, which provide context to contemporary children’s relations with other species. It seeks news ways of fostering ethical, recuperative and flourishing multispecies futures."
children  multispecies  morethanhuman  human-animalrelations  human-animalrelationships  childhood  plants  animals  nature 
may 2018 by robertogreco
A Walk with Gavin Van Horn, Editor of City Creatures: Animal Encounters in the Chicago Wilderness on Vimeo
"CHICAGOLAND director Ben Kauffman talks with Gavin Van Horn of The Center for Humans and Nature about coyote encounters in Chicago and the role of storytelling in fostering understanding of other urban creatures."

[See also: http://www.storyforager.com/about/ ]
chicago  cities  urban  urbanism  multispecies  human-animalrelations  human-animalrelationships  morethanhuman  2015  benkauffman  gavinvanhorn  wildlife  classideas  nature 
may 2018 by robertogreco
75% of the World's Dogs Don't Have a Breed, but They Do Have a Name. Meet the Village Dog. | Rover.com
"There are about 250 million pet dogs on the planet, and more than 420 recognized dog breeds. Sounds like a lot, right? But there are an estimated one billion dogs on earth. Once all the pets are counted up, that leaves 750 million dogs who aren’t domestic, but aren’t quite wild animals (source).

These are village dogs, and their place in history and in our modern world is fascinating. Read on to learn more about village dogs!

Defining the Village Dog

It’s almost easier to define “village dogs” by what they’re not. Village dogs are not breeds created by humans, nor are they entirely breed-less. They’re not the same as strays or mongrels, and they’re not feral (i.e., completely unsocialized to humans). But they’re not exactly domesticated, either.

So what are village dogs? According to dog genetics expert Adam Boyko, “When you are looking at village dogs, you have something more akin to natural selection, albeit in an environment that’s managed by humans.”

In other words, they are semi-wild, semi-socialized canines living in or near human settlements. In fact, village dogs may be a living version of the ancient dogs who first chose to live alongside humans almost 15,000 years ago, well before human-directed artificial selection and breeding took over.

For an in-depth look at village dogs and the evolution of the modern dog, check out the groundbreaking book “What is a Dog?” by research partners and married couple Raymond and Lorna Coppinger."
dogs  animals  pets  human-animalrelations  human-animalrelationships  multispecies  morethanhuman  2018 
may 2018 by robertogreco
Children raised by wolves: Spaniard raised by wolves disappointed with human life | In English | EL PAÍS
"Marcos Rodríguez Pantoja was once the “Mowgli” of Spain’s Sierra Morena mountain range, but life has changed a lot since then. Now the 72-year-old lives in a small, cold house in the village of Rante, in the Galician province of Ourense. This past winter has been hard for him, and a violent cough interrupts him often as he speaks.

His last happy memories were of his childhood with the wolves. The wolf cubs accepted him as a brother, while the she-wolf who fed him taught him the meaning of motherhood. He slept in a cave alongside bats, snakes and deer, listening to them as they exchanged squawks and howls. Together they taught him how to survive. Thanks to them, Rodríguez learned which berries and mushrooms were safe to eat.

Today, the former wolf boy, who was 19 when he was discovered by the Civil Guard and ripped away from his natural home, struggles with the coldness of the human world. It’s something that didn’t affect him so much when he was running around barefoot and half-naked with the wolves. “I only wrapped my feet up when they hurt because of the snow,” he remembers. “I had such big calluses on my feet that kicking a rock was like kicking a ball.”

After he was captured, Rodríguez’s world fell apart and he has never been able to fully recover. He’s been cheated and abused, exploited by bosses in the hospitality and construction industries, and never fully reintegrated to the human tribe. But at least his neighbors in Rante accept him as “one of them.” And now, the environmental group Amig@s das Arbores is raising money to insulate Rodríguez’s house and buy him a small pellet boiler – things that his meager pension cannot cover.

Rodríguez is one of the few documented cases in the world of a child being raised by animals away from humans. He was born in Añora, in Córdoba province, in 1946. His mother died giving birth when he was three years old, and his father left to live with another woman in Fuencaliente. Rodríguez only remembers abuse during this period of his life.

They took him to the mountains to replace an old goatherd who cared for 300 animals. The man taught him the use of fire and how to make utensils, but then died suddenly or disappeared, leaving Rodríguez completely alone around 1954, when he was just seven years old. When authorities found Rodríguez, he had swapped words for grunts. But he could still cry. “Animals also cry,” he says.

He admits that he has tried to return to the mountains but “it is not what it used to be,” he says. Now the wolves don’t see him as a brother anymore. “You can tell that they are right there, you hear them panting, it gives you goosebumps … but it’s not that easy to see them,” he explains. “There are wolves and if I call out to them they are going to respond, but they are not going to approach me,” he says with a sigh. “I smell like people, I wear cologne.” He was also sad to see that there were now cottages and big electric gates where his cave used to be.

His experience has been the subject of various anthropological studies, books by authors such as Gabriel Janer, and the 2010 film Among wolves (Entrelobos) by Gerardo Olivares. He insists that life has been much harder since he was thrown back into the modern world. “I think they laugh at me because I don’t know about politics or soccer,” he said one day. “Laugh back at them,” his doctor told him. “Everyone knows less than you.”

He has encountered many bad people along the way, but there have also been acts of solidarity. The forest officer Xosé Santos, a member of Amig@s das Arbores, organizes sessions at schools where Rodríguez can talk about his love for animals and the importance of caring for the environment. “It’s amazing how he enthralls the children with his life experience,” says Santos. Children, after all, are the humans whom Rodríguez feels most comfortable with"
childhood  spain  wolves  españa  human-animalrelations  human-animalrelationships  morethanhuman  feral  animals  wildlife  society  crying  communication  children 
may 2018 by robertogreco
The Story of the Most Common Bird in the World | Science | Smithsonian
"Even if you don’t know it, you have probably been surrounded by house sparrows your entire life. Passer domesticus is one of the most common animals in the world. It is found throughout Northern Africa, Europe, the Americas and much of Asia and is almost certainly more abundant than humans. The birds follow us wherever we go. House sparrows have been seen feeding on the 80th floor of the Empire State Building. They have been spotted breeding nearly 2,000 feet underground in a mine in Yorkshire, England. If asked to describe a house sparrow, many bird biologists would describe it as a small, ubiquitous brown bird, originally native to Europe and then introduced to the Americas and elsewhere around the world, where it became a pest of humans, a kind of brown-winged rat. None of this is precisely wrong, but none of it is precisely right, either.

Part of the difficulty of telling the story of house sparrows is their commonness. We tend to regard common species poorly, if at all. Gold is precious, fool’s gold a curse. Being common is, if not quite a sin, a kind of vulgarity from which we would rather look away. Common species are, almost by definition, a bother, damaging and in their sheer numbers, ugly. Even scientists tend to ignore common species, choosing instead to study the far away and rare. More biologists study the species of the remote Galapagos Islands than the common species of, say, Manhattan. The other problem with sparrows is that the story of their marriage with humanity is ancient and so, like our own story, only partially known.

Many field guides call the house sparrow the European house sparrow or the English sparrow and describe it as being native to Europe, but it is not native to Europe, not really. For one thing, the house sparrow depends on humans to such an extent it might be more reasonable to say it is native to humanity rather than to some particular region. Our geography defines its fate more than any specific requirements of climate or habitat. For another, the first evidence of the house sparrow does not come from Europe.

The clan of the house sparrow, Passer, appears to have arisen in Africa. The first hint of the house sparrow itself is based on two jawbones found in a layer of sediment more than 100,000 years old in a cave in Israel. The bird to which the bones belonged was Passer predomesticus, or the predomestic sparrow, although it has been speculated that even this bird might have associated with early humans, whose remains have been found in the same cave. The fossil record is then quiet until 10,000 or 20,000 years ago, when birds very similar to the modern house sparrow begin to appear in the fossil record in Israel. These sparrows differed from the predomestic sparrow in subtle features of their mandible, having a crest of bone where there was just a groove before.

Once house sparrows began to live among humans, they spread to Europe with the spread of agriculture and, as they did, evolved differences in size, shape, color and behavior in different regions. As a result, all of the house sparrows around the world appear to have descended from a single, human-dependent lineage, one story that began thousands of years ago. From that single lineage, house sparrows have evolved as we have taken them to new, colder, hotter and otherwise challenging environments, so much so that scientists have begun to consider these birds different subspecies and, in one case, species. In parts of Italy, as house sparrows spread, they met the Spanish sparrow (P. hispaniolensis). They hybridized, resulting in a new species called the Italian sparrow (P. italiiae).

As for how the relationship between house sparrows and humans began, one can imagine many first meetings, many first moments of temptation to which some sparrows gave in. Perhaps the small sparrows ran—though “sparrowed” should be the verb for their delicate prance—quickly into our early dwellings to steal untended food. Perhaps they flew, like sea gulls, after children with baskets of grain. What is clear is that eventually sparrows became associated with human settlements and agriculture. Eventually, the house sparrow began to depend on our gardened food so much so that it no longer needed to migrate. The house sparrow, like humans, settled. They began to nest in our habitat, in buildings we built, and to eat what we produce (whether our food or our pests).

Meanwhile, although I said all house sparrows come from one human-loving lineage, there is one exception. A new study from the University of Oslo has revealed a lineage of house sparrows that is different than all the others. These birds migrate. They live in the wildest remaining grasslands of the Middle East, and do not depend on humans. They are genetically distinct from all the other house sparrows that do depend on humans. These are wild ones, hunter-gatherers that find everything they need in natural places. But theirs has proven to be a far less successful lifestyle than settling down.

Maybe we would be better without the sparrow, an animal that thrives by robbing from our antlike industriousness. If that is what you are feeling, you are not the first. In Europe, in the 1700s, local governments called for the extermination of house sparrows and other animals associated with agriculture, including, of all things, hamsters. In parts of Russia, your taxes would be lowered in proportion to the number of sparrow heads you turned in. Two hundred years later came Chairman Mao Zedong.

Mao was a man in control of his world, but not, at least in the beginning, of the sparrows. He viewed sparrows as one of the four “great” pests of his regime (along with rats, mosquitoes and flies). The sparrows in China are tree sparrows, which, like house sparrows, began to associate with humans around the time that agriculture was invented. Although they are descendants of distinct lineages of sparrows, tree sparrows and house sparrows share a common story. At the moment at which Mao decided to kill the sparrows, there were hundreds of millions of them in China (some estimates run as high as several billion), but there were also hundreds of millions of people. Mao commanded people all over the country to come out of their houses to bang pots and make the sparrows fly, which, in March of 1958, they did. The sparrows flew until exhausted, then they died, mid-air, and fell to the ground, their bodies still warm with exertion. Sparrows were also caught in nets, poisoned and killed, adults and eggs alike, anyway they could be. By some estimates, a billion birds were killed. These were the dead birds of the great leap forward, the dead birds out of which prosperity would rise."
sparrows  birds  2018  animals  nature  human-animalrelations  human-animalrelationships  wildlife  multispecies  morethanhuman 
april 2018 by robertogreco
The Way We Treat Our Pets Is More Paleolithic Than Medieval
"Hunter-gatherers tended to think of pets as part of the family, and so do we. But in other time periods, intimacy with animals has been more taboo."
animals  multispecies  human-animalrelations  human-animalrelationships  pets  2018  hunter-gatherers  intimacy  relationships  medieval  paleolithic  families  morethanhuman 
april 2018 by robertogreco
“A Super Wild Story”: Shared Human–Pigeon Lives and the Questions They Beg - Pauliina Rautio, 2017
"The three coincidentally shared human–pigeon lives discussed in this article challenge the established conceptualization that when species meet habituation occurs, a smoothing over of differences over time because it does not account for the dynamic, affectionate, and productive nature of shared human–pigeon lives. The concept refrain works better. Concepts like habituation and refrain can be thought of as answers to questions posed by the world. Concepts are answers insomuch as they are certain ways of thinking about and acting within the world—always excluding other ways. In living and working with answers, as we do, it is easy to forget the original questions: What did the world ask of us again, and could there be other possible answers? In this article, the kind of answer that refrain is is mapped through three cases of human–pigeon lives. Rather than mechanistic and anthropocentric, refrain is an answer that directs our attention to what is dynamic, unpredictable, productive, and nonanthropocentric. It also offers possibilities to pose new questions."

[See also:
https://sandpost.net/2017/08/30/out-now-a-super-wild-story-by-pauliina/

"My family runs a small wildlife rehabilitation shelter at our home. Our patients are mostly birds. I once ended up sharing my home with a pigeon I had hand-reared as an orphaned nestling and who—through accidental events—became too habituated to leave us. As a consequence, I came to know people around the world in person and through social media who share their lives with pigeons and other wild birds for various serendipitous reasons. I am fascinated by these multispecies lives and have a particular interest in their unique productivity as indicated in Instagram images’ rhythmic hashtags as well as processes of surrogate pregnancy and motherhood. I have unexpectedly lost my #unlikelyfriend, and the personal motivation of this article is to explore what happened during our shared lives such that I came to mourn a pigeon so intensely.

[…]

The human–animal relations described here don’t fit into existing categories. The pigeons living with the humans are not conventional companion animals (i.e., pets), livestock, zoo animals, wild animals, or laboratory animals. The humans living with the pigeons are not animal trainers, zoo keepers, veterinarians, laboratory personnel, or farmers. Trying to explain the accidental or sudden encounters and shared lives between unusual couplings of species using preexisting knowledge, habits, or directions just doesn’t work. These lives are made up as they are lived. And rather than smoothing over differences using habituation, the shared lives begin to produce something new, difference, and to give different life in unexpected, serendipitous ways. In this way, we learn that habituation is an insufficient answer and makes us wonder what it was that the world asked us in the first place."]
multispecies  morethanhuman  pauliinarautio  2017  birds  human-animalrelations  human-animalrelationships  refrain  unpredictable  productivity  habituation  pigeons 
february 2018 by robertogreco
David Fickling on Twitter: "Australian hawks carry burning twigs to START FOREST FIRES and drive out prey https://t.co/puU5u0y38I Cool story bro, but ine of the most i… https://t.co/xXHcEJZZh6"
"Australian hawks carry burning twigs to START FOREST FIRES and drive out prey ªªhttp://www.bioone.org/doi/abs/10.2993/0278-0771-37.4.700?journalCode=etbi ºº

Cool story bro, but ine of the most interesting angles was totally missed in many reports:

Indigenous people have known about this behaviour since way, way back. It's "often represented in sacred ceremonies", per the article

https://news.nationalgeographic.com/2018/01/wildfires-birds-animals-australia/
[image of text]

Three guesses how Australian officialdom deals with real-world information that Aboriginal people have known for generations and observe all the time... 🙄🙄
[image of text]

I can think of another -ism that doesn't start with "skeptic" in this instance...

Australians still vastly underestimate how intensively Aboriginal people cultivated the landscape through fire agriculture: https://www.youtube.com/watch?v=zGO2GbLRWcQ

One other thing: Cooperative hunting with dolphins was also quite common among Aboriginal people in eastern Australia: http://www.tandfonline.com/doi/abs/10.2752/089279302786992694?journalCode=rfan20

I wish people would more often call this applied knowledge what it is: "technology" https://en.oxforddictionaries.com/definition/technology [image of text]

BTW the paper abstract starts "We document Indigenous Ecological Knowledge and non-Indigenous observations..." so it's hard to argue this angle is a minor element of the research

The theme of the paper is literally "we should pay more attention to Indigenous knowledge" but somehow in translation it's become "LOL hawks are mad"

BTW here's a non-journalwalled summary of the research themes: https://blogs.crikey.com.au/northern/2015/11/08/ornithogenic-fire-raptors-as-propagators-of-fire-in-the-australian-savanna/ "

[via "This behavior is fascinating and the thread that follows on both Aboriginal technology and colonialist racism is important."
https://twitter.com/Dymaxion/status/951172611391795200

via "cc: @rogre And now, for the rest of the story..."
https://twitter.com/symptomatic/status/951198470848819205 ]
animals  multispecies  moethanhuman  aborigines  davidfickling  via:sympotomatic  australia  human-animalrelations  human-animalrelationships  technology  racism  colonialism  ecology  indigeneity  knowledge  erasure  indigenousknowledge  hawks  fire  landscape  dolphins 
january 2018 by robertogreco
The biggest estate on earth ABC News - YouTube
"Before white settlement, some of the local landscape looked like parkland. Author Bill Gammage explains the complex systems of land management used by Indigenous Australians."

[via: https://twitter.com/davidfickling/status/950960056811454464 ]
australia  aborigines  billgammage  history  human-animalrelationships  human-animalrelations  morethanhuman  multispecies  parks  landscape 
january 2018 by robertogreco
Cooperative fishing interactions between Aboriginal Australians and dolphins in eastern Australia: Anthrozoös: Vol 15, No 1
"Published eyewitness accounts and stories from Aboriginal Australians are used to provide an overview of the geographical extent and characteristics of cooperative fishing between Aboriginal Australians and dolphins in eastern Australia. These sources indicate that cooperative fishing was geographically widespread in eastern Australia, involved both bottlenose dolphins and orcas, and had a significance (emotional and spiritual) to Aboriginal people beyond the acquisition of food. These fishing interactions represent both context and precedent for the economic and emotional objectives of contemporary human–dolphin interactions such as dolphin provisioning."

[via: https://twitter.com/davidfickling/status/950960884582514689 ]
multispecies  human-animalrelations  human-animalrelationships  2015  australia  aborigines  dolphins  fishing  morethanhuman 
january 2018 by robertogreco
Atlas for the End of the World
[via: https://kottke.org/17/06/an-atlas-for-the-end-of-the-world ]

"Coming almost 450 years after the world's first Atlas, this Atlas for the End of the World audits the status of land use and urbanization in the most critically endangered bioregions on Earth. It does so, firstly, by measuring the quantity of protected area across the world's 36 biodiversity hotspots in comparison to United Nation's 2020 targets; and secondly, by identifying where future urban growth in these territories is on a collision course with endangered species.

By bringing urbanization and conservation together in the same study, the essays, maps, data, and artwork in this Atlas lay essential groundwork for the future planning and design of hotspot cities and regions as interdependent ecological and economic systems."



"The findings of this research are threefold: first, a majority of the ecoregions in the hotspots fall well short of United Nations' 2020 targets for protected lands; second, almost all the cities in the hotspots are projected to continue to sprawl in an unregulated manner into the world's most valuable habitats; and finally, only a small number of the 196 nations who are party to the CBD (and the 142 nations who have sovereign jurisdiction over the hotspots) have any semblance of appropriately scaled, land use planning which would help reconcile international conservation values with local economic imperatives.6

By focusing attention on the hotspots in the lead-up to the UN's 2020 deadline for achieving the Aichi targets, this atlas is intended as a geopolitical tool to help prioritize conservation land-use planning. It is also a call to landscape architects, urban designers, and planners to become more involved in helping reconcile ecology and economics in these territories.

Set diametrically at the opposite end of modernity to Ortelius' original, this atlas promotes cultivation, not conquest. As such, this atlas is not about the end of the world at all, for that cosmological inevitability awaits the sun's explosion some 2.5 or so billion years away: it is about the end of Ortelius' world, the end of the world as a God-given and unlimited resource for human exploitation. On this, even the Catholic Church is now adamant: "we have no such right" writes Pope Francis.7"



"This immense and ever-expanding trove of remotely sensed data and imagery is the basis of the world's shared Geographic Information Systems (GIS). The subject of this cyborgian, perpetual mapping-machine is not only where things are in space, but more importantly how things change over time. Because the environmental crisis is generally a question of understanding what is changing where, we can say that with remote sensing and its data-streams we have entered not only the apocalyptic age of star wars and the white-noise world of global telecommunications, but more optimistically, the age of ecological cartography.

The "judgment and bias" of this atlas lies firstly in our acceptance of the public data as a given; secondly in the utilization of GIS to rapidly read and translate metadata as a reasonable basis for map-making in the age of ecological cartography; thirdly, in our foregrounding of each map's particular theme to the exclusion of all others; and finally in the way that a collection of ostensibly neutral and factual maps is combined to form an atlas that, by implication, raises prescient questions of land-use on a global scale."



"Who are the Atlas authors?
The Atlas for the End of the World project was conceived and directed by Richard Weller who is the Martin and Margy Meyerson Chair of Urbanism and Professor and Chair of the Department of Landscape Architecture at The University of Pennsylvania (UPenn). The Atlas was researched and created in collaboration with Claire Hoch and Chieh Huang, both recent graduates from the Department of Landscape Architecture at UPenn now practicing landscape architecture in Australia and the United States."
biodiversity  culture  future  maps  anthropocene  earth  multispecies  environment  ecology  ecosystems  mapping  data  visualization  infographics  dataviz  bioregions  atlases  geography  urbanization  cities  nature  naturalhistory  california  classideas  flora  fauna  plants  animals  wildlife  morethanhuman  human-animalrelations  human-animalrelationships  economics  endangersspecies  statistics  richardweller  clairehoch  chiehhuang 
january 2018 by robertogreco
An Atlas for the End of the World
"The Atlas for the End of the World is a project started by Penn architect Richard Weller to highlight the effects of human civilization and urbanization on our planet’s biodiversity.
Coming almost 450 years after the world’s first Atlas, this Atlas for the End of the World audits the status of land use and urbanization in the most critically endangered bioregions on Earth. It does so, firstly, by measuring the quantity of protected area across the world’s 36 biodiversity hotspots in comparison to United Nation’s 2020 targets; and secondly, by identifying where future urban growth in these territories is on a collision course with endangered species.

There’s lots to see at the site: world and regional maps, data visualizations, key statistical data, photos of plants and animals that have been modified by humans, as well as several essays on a variety of topics.

And here’s a fun map: countries with national biodiversity strategies and action plans in place. Take a wild guess which country is one of the very few without such a plan in place!"

[See also:
http://atlas-for-the-end-of-the-world.com/
http://atlas-for-the-end-of-the-world.com/hotspots_main.html
http://atlas-for-the-end-of-the-world.com/hotspots/california_floristic_province.pdf
http://atlas-for-the-end-of-the-world.com/world_maps_main.html
http://atlas-for-the-end-of-the-world.com/flora_and_fauna.html
http://atlas-for-the-end-of-the-world.com/world_maps/world_maps_biodiversity_planning.html ]
anthropocene  maps  mapping  atlases  geography  urbanization  cities  nature  naturalhistory  california  classideas  flora  fauna  plants  animals  wildlife  multispecies  morethanhuman  human-animalrelations  human-animalrelationships  biodiversity  ecology  economics  ecosystems  endangersspecies  visualization  data  statistics 
january 2018 by robertogreco
Donna Haraway Reads The National Geographic on Primates (1987) — Monoskop Log
"“How does the ‘cultured’ gorilla, i.e. Koko, come to represent universal man? Author and cultural critic Donna Haraway untangles the web of meanings, tracing what gets to count as nature, for whom and when, and how much it costs to produce nature at a particular moment in history for a particular group of people. A feminist journey through the anthropological junglescape.”

Originally broadcasted on Paper Tiger Television in 1987.

The video was posted on the website of Paper Tiger TV in May 2017 under Creative Commons BY-NC-ND License."
donnaharaway  towatch  1987  gorillas  human-animalrelationships  human-animalrelations  multispecies  animals  koko 
january 2018 by robertogreco
Cosmoecological Sheep and the Arts of Living on a Damaged Planet | Environmental Humanities | Duke University Press
"In recent decades, in the South of France some young people from urban backgrounds have chosen to become shepherds and to learn to reconnect with the herding practices that many livestock breeders had abandoned under the pressure of agricultural modernization policies. In some cases they have found themselves entrusted with sheep that are as naive about herding as they themselves were. Before their introduction to transhumance—seasonal movement between pastures—these animals were primarily confined and fed indoors or in small fenced areas. The shepherds had to learn how to lead, how to understand other modes of living, how to teach their sheep what is edible and what is not, and how to form a flock; the sheep had to learn how to “compose with” dogs and humans, to acquire new feeding habits, a new ethos, and moreover, new ways of living in an enlarged world. These practices cannot be reduced to a livestock economy: shepherds consider herding a work of transformation and ecological recuperation—of the land, of the sheep, of ways of being together. Learning the “arts of living on a damaged planet,” as Anna Tsing has termed it, humans and animals are making their own contributions to a new cosmoecology, creating cosmoecological connections and contributing to what Ghassan Hage has called alter-politics."
cosmoecology  cosmopolitics  sheep  shepherds  multispecies  morethanhuman  ethology  ethics  economics  2016  vincianedespret  michelmeuret  france  annalowenhaupttsing  herding  agriculture  livestock  animals  human-animalrelationships  human-animalrelations  ecology  alter-politics  ghassanhage  anthropocene  latecapitalism  annatsing 
december 2017 by robertogreco
These photos show some unexpected friendships between humans and their animals - The Washington Post
"Over the summer, The Washington Post partnered with Visura in an open call for submissions of photo essays. The Post selected three winners out of more than 200 submissions. We are presenting the second winner today here on In Sight — Diana Bagnoli and her work “Animal Lover.”

Bagnoli is an Italian freelance photographer based in Turin and has always loved and lived with animals. What started as a personal project in her free time has blossomed into an award-winning personal series.

“I wanted to explore the special relationship that people establish with what I would call ‘unusual pets.’ I had a feeling that I would discover interesting situations and be able to document how someone can be involved in a different kind of friendship,” she said.

Bagnoli finds her subjects in the countryside near her home town in northern Italy. She visits animal sanctuaries, meets animal activists and finds everyday animal lovers, each with a unique story and special connection.

“One man entered in a factory with a balaclava in the middle of the night to save a pig, and another one explained to me how he deeply loves toads because he’s so proud of their survivor spirit,” Bagnoli said.

She photographs her subjects where they are most comfortable, at their homes. She chooses a location that might yield an interesting interaction and show the animal’s connection to the world of the humans who care for them. Bagnoli says her subjects are always happy to share their stories and how passionate they are about their animals.

She recently started a new chapter of her series dedicated to insect lovers. She discovered an unexpectedly large community of people who bred insects or had them as pets. She found them to have an even more personal and tender relationship with their insects, valuing their beauty, character and how important they are to the planet. Her most unusual subject so far is Andrea Bonifazi and his stick insect, Phasmid. Andrea has bred stick insects for 10 years and spends most of his free time observing them.

“They’re like a living book, it’s enough to watch them to understand how their world works,” he said.

Bagnoli learned that pigs squeal quite loudly when they are not coddled and that Alpacas are faithful companions, but most of all that the animals she photographed sought affection and companionship from their humans and vice versa. She is not sure that her series has changed perceptions about our relationships with animals, but she hopes it will."
multispecies  animals  human-animalrelationships  human-animalrelations  photography  2017  geese  alpacaspigs  sheep  bees  turtles  rabbits  cats  butterflies  insects  chickens  classideas  donkeys  goats  snakes  birds  via:anne  dianabagnoli  italy  italia 
november 2017 by robertogreco
The Wild Dogs of Istanbul | The Smart Set
"No, you’d rather not cuddle with them. They seem a little too unpredictable and unkempt for that. And it’s not tempting to project human characteristics on them either. But it is easy to feel sorry for some of them, who bear traces of injuries, disease, and accidents. Most resemble one another: large, with a light-brown, sometimes darker coat. Some have short legs paired with unusually large bodies. Despite their scars, the wild dogs of Istanbul seem self-sufficient and untroubled, as if no one could mean them any harm. You can find them everywhere: between parked cars or, early in the morning, under the chairs in front of the Starbucks on Taksim Square. Often they just lie there and doze. Are they recovering from last night’s activities? Most people don’t seem bothered by them, but it’s obvious that some, a little uncertain, take pains to avoid them. But they are not to be made fun of because of that.

The dogs’ presence in this metropolis is not entirely without problems. Some of the animals are said to be so smart they understand traffic lights, but more often they cross streets in front of terrified drivers, keep residents awake with their barking, or even attack someone. In fact, I have myself observed an incident in my neighborhood Tarlabası, where a young man was literally chased by two dogs. He fell to the ground and dragged himself into a barbershop. It was painful to watch, but it all happened so quickly that one couldn’t really intervene; besides, how would one disperse the dogs without any adequate stick or tool? I don’t know what exactly preceded the incident, why the dogs had attacked the man in the first place. These attacks, however, happen far less often than one might expect, considering the dogs’ constant presence. No reliable count exists, but according to estimates, the dogs number about a hundred thousand. When you come to Istanbul, you will see that this doesn’t sound like an exaggeration.

The dogs’ position is a strange one: They are used to having people around, and even depend on them, but they don’t live directly together with humans. Behavioral scientist Konrad Lorenz, who once wrote about Istanbul’s stray dogs, observed that they carefully avoid loose small hens and newborn sheep — a lesson they learned in order to survive. Instead, they feed themselves in two ways. First, residents in the poorer sections of the city often put their trash bags out in front of their houses, where dogs and cats plunder them before trash trucks cart off the remaining piles in the early morning. But more and more metal trash cans are popping up, and their content is inaccessible, at least for dogs. Second, many people follow a custom (unfamiliar to Western observers) of more or less adopting a dog and regularly feeding it, without bringing it into their homes. Some people even make beds out of cardboard that become a dog’s regular spot in front of the house. Animals in these relationships are not full-fledged pets, but they are not complete strays either. In any case, their uncommitted “owners” never take them for walks. This reluctance to take in the animals can’t really be due to the size of the apartments; in a society where the single lifestyle is practically unknown, almost all residences are designed for families, and rarely measure less than 80 square meters. So what is the reason?

In Turkey, relationships to dogs are complex. In his novel My Name Is Red, Orhan Pamuk enters the mind of dog and asks himself about the origins of mankind’s enmity:
Why do you believe that those who touch us spoil their ablutions? If your caftan brushes against our damp fur, why do you insist on washing that caftan seven times like a frenzied woman? Only tinsmiths could be responsible for the slander that a pot licked by a dog must be thrown away or retinned. Or perhaps, yes, cats…

Although there is no clear basis for this belief in the Koran, strict Muslims consider dogs — especially their drool — to be unclean. People don’t let the animals into their homes because they could dirty the prayer rug and because, even today, little tradition exists of keeping dogs as pets. Furthermore, a common belief holds that köpekler, as dogs are called, prevent angels from visiting. Not all Turks share these views. In parts of Istanbul influenced by the West, all sorts of purebred dogs can be found, including traditional fighting breeds. In these cases, dogs are highly desirable status symbols, and many stores sell pet supplies. However, problems with religious neighbors disturbed by the presence of dogs can arise. “Many people want a dog, but don‘t know how to go about it,” says Bilge Okay of the dog protection society SHKD, which works toward better treatment of the animals.

Although keeping pets in this way is a very recent development, the breeding of dogs has a long tradition in the region. One of the oldest pieces of evidence for the domestication of dogs at all comes from Çayönü — in eastern Turkey, near the border with Syria –— from approximately 12,000 years ago. Well-known breeds like the Kangal, a very large shorthair, come to mind as well. Kangals were herd dogs used by Anatolian shepherds even before Islam spread throughout the region; they were associated with one of the 12 months of the year. But back to the wild dogs of Istanbul. Their presence in the city stretches far back, but their origins are the matter of legend: Do they hail from Turkmenistan? Did they arrive with the troops of the conqueror Mehmed II in the 15th century? Wherever their roots may lie, they have been an established part of the city for centuries, skulking in the shadows of the buildings.

Accounts of travelers — sometimes baffled, sometimes disconcerted or frightened — rarely fail to mention the dogs. In the 17th century, Jean de Thévenot noted that rich citizens of Istanbul bequeathed their fortunes to the city’s dogs to ensure their continued presence. And his contemporary Joseph Pitton de Tournefort heard from butchers who sold meat specially intended for feeding the dogs. He also saw how the city’s residents treated the animals’ wounds and prepared straw mats and even small doghouses for their canine neighbors. No less an establishment than the legendary Pera Palas, the best hotel, cared for the dogs and fed them regularly. Edmondo De Amicis, an Italian traveler whose book Constantinople records his impressions of the city in the mid-19th century, went so far as to describe Istanbul as a “giant kennel.” And Grigor Yakob Basmajean, an Orientalist born in Edirne, claimed in 1890 that no other city in the world had as many dogs as the metropolis on the Bosporus. The dogs were so omnipresent that streetcar employees had to drive them from the tracks with long sticks so the horse-drawn wagons could pass through. Passers-by could often stop to watch them fighting with one another. Their howling could be heard all night; there were so many dogs that their voices blended into a constant sound “like the quaking of frogs in the distance,” as one observer vividly described. It sounds like the dogs, not the authorities, set the tone. In popular shadow-puppet plays, dogs were compared to the poor.

Dealings with canines were always marked by ambivalence. Although dogs formed part of a romantic cityscape, caricatures from the Ottoman period depict them as threats to be stopped, along with cholera, crime, and women in European clothing. Again and again, attempts were made to catch them and remove them from the city. In the late 19th century, Sultan Abdülaziz decreed that the dogs should be rounded up and deported to Hayirsiz, an island of barren, steep cliffs in the Marmara Sea. Sivriada, a tiny island to which Byzantine rulers once banned criminals, made headlines in 1911 when the governor of Istanbul released tens of thousands of dogs there. A yellowed postcard shows hundreds of dogs on the beach; their voices could be heard even at great distances. However, an earthquake that occurred shortly thereafter was taken as a sign of God’s displeasure, and the dogs were brought back.

Attempts to stem the plague of dogs in the city continued, with more or less success. Their presence was always seen as a sign that the city could not impose order and guarantee the safety of residents. Cities like New York and Paris, where the problem was under control, became role models. Shortly after the revolution, Mary Mills Patrick, an American who taught at Istanbul’s Women’s College, thanked the new Turkish regime for its efforts in this area; after all, a civilized city was no place for packs of dogs. But even in the decades that followed, the dogs never completely disappeared. Occasional efforts to eliminate them were seen as acts of barbarism. Until 2004, when a law to protect the animals was finally passed, meatballs laced with strychnine were not uncommon. But today such draconian measures are things of the past.

Real change will only come once new solutions for the city’s trash problem are found and garbage is no longer simply placed on the curb, as it is in many neighborhoods today. Then things will be tough for the dogs. Animal protection activists today call for a concerted effort to catch the dogs, vaccinate them against rabies, sterilize them, and tag them before releasing them back into their territory. The World Health Organization also recommends this strategy. But gray areas exist in how authorities deal with the problem. Animal advocates claim that inexperienced veterinarians pack the neutered dogs into overcrowded cages, load them into trucks, and dump them in Belgrade Forest, about 10 miles northeast of the city near the Black Sea coast. There, the dogs are often attacked by wild animals or starve. “In the end, it would be better to put the animals to sleep than to release them in the unfamiliar wilderness,” says Bilge Okay. “But that would be against the religious beliefs of the people operating these facilities.”

… [more]
via:tealtan  2012  istnbul  dogs  multispecies  cities  urbanism  cats  animals  pets  orhanpamuk  history  human-animalrelations  human-animalrelationships  strays  quiltros 
august 2017 by robertogreco
Kedi
[Trailer: https://vimeo.com/87816089
https://www.youtube.com/watch?v=zgYAuo9UYoE

"KEDI is a documentary feature focusing on the millions of street cats that live in one of the world's most populated cities and the people who love and care for them. It is a profile of an ancient city and its unique people, seen through the eyes of the most mysterious and beloved animal humans have ever known, the Cat."]

[See also:

"Ode To The Street Cat: 'Kedi' Follows Istanbul's Famous Felines"
http://www.npr.org/2017/02/15/515188621/ode-to-the-street-cat-kedi-follows-istanbuls-famous-felines

"The street cats of Istanbul have a hit with the documentary 'Kedi'"
http://www.latimes.com/entertainment/movies/la-et-mn-kedi-cats-turkey-20170221-story.html ]
film  cats  documentary  multispecies  cities  animals  classideas  pets  human-animalrelations  human-animalrelationships  2016 
july 2017 by robertogreco
Birdhouses: Miniature mansions of Istanbul - Daily Sabah
"A very compassionate offering to feathered friends, the history of bird houses adorning mosques, inns and bridges around Turkey go back a long way. An important expression of love for animals, these birdhouses are an element of Ottoman-era architecture with their intricate designs and tiny architecture

The Ottomans established foundations (Waqf) for helping street dogs to find food, birds to drink water on hot days, storks to be treated when they are injured, wolves to be fed with meat or wounded horses to receive treatment. They built birdhouses on the facades of mosques, madrasahs or palaces that had sunlight and no wind, at a height that people couldn't reach. They also placed small plates on graves from which birds could drink water.

Bird love

In the past, more people had a reputation for bird loving. There were many families feeding birds at home. Children were treating them as if they were family. More or less, birds helped people to cure their loneliness. Storks, pigeons, sparrows and swallows used to fearlessly make their nests on rooftops or chimneys of any building. Located in the western city of Bursa, the "Gurabahane-i Laklakan" (The Home for Homeless Storks), which still stands, was built to treat wounded storks centuries ago.

On the other side, birds, particularly pigeons, were the regular guests of mosques. Muslims observing prayers at the mosque used to feed these birds and the mosque courtyards were surrounded by birds.

A special element in Ottoman-era mosque architecture, gracious birdhouses have a unique place. These small houses helped to provide birds with shelter and prevented bird droppings from polluting and corroding mosque walls. From a religious perspective, it was believed that if a person builds a bird house, he gains good deeds because the birds find shelter there.

The birdhouses were designed to shelter any bird flying freely around such as sparrows, wisecracks, swallows, pigeons and storks. A small nest carved into the walls is actually an architectural masterpiece. Birdhouses also have other names given to them by the public such as "kuş köşkü" (bird pavilions), "güvercinlik" (dovecots) and "serçe saray" (sparrow palace). They can be seen not only at mosques, but also in inns, libraries, madrasahs, schools, aqueducts, fountains and even on walls. By doing so, locals from every age group and social class were infused with love and mercy for animals.

During the Ottoman era, functionality and aesthetics were both important while creating. The birdhouses were built using very elaborate techniques. There were either one-story and one-section houses or multiple-story and multiple-section houses. Among those that were built as multi-story, there were even some birdhouses that were built in the shape of a palace or mosque. There were two steps for building birdhouses. The first one was carving the wall and the second was assembling it to the wall. With elaborate door and window details, the houses were crowned with a roof, dome and vault.

Reminiscent of a palace

Some birdhouses have managed to survive until today. The oldest birdhouse in Istanbul is located on the Büyükçekmece Bridge. Those which were built in the 17th century, are still seen on the walls of Eminönü Yeni Valide Mosque. Other birdhouses that were built with different techniques at the end of 18th century and are located on three facades of the Üsküdar Yeni Valide Mosque are some of the well-preserved examples of this architectural style. One of them is in the shape of a house and the other two are in the shape of a mosque with two minarets.

However, the birdhouses built in 1760 and located in Ayazma Mosque in Üsküdar set the most brilliant examples of this type. Birdhouses in different styles, such as one-story houses, pavilion's and palace's, sparkle on three facades of the mosque. The plate of Eyüp Mosque, which dates back to 1800, is encrusted with birdhouses. One of the birdhouses in the shape of a two-story pavilion is located on a console. Also, the hemstitched windows of a two-story birdhouse in Üsküdar Selimiye Mosque opened in 1801 are striking. There are also two birdhouses in the mausoleum of Sultan Selim III in Laleli.

It is possible to see birdhouses in other formal or civil architecture examples. The birdhouse on the wall of Seyyid Hasan Pasha Madrasa in Beyazıt, which dates back to 1745, differs from the others with the "Malakari" technique. It was built in the shape of a mosque with two minarets. There is another birdhouse that is in the shape of a pavilion covered with two vaults on the Bereketzade Madrasah.

The birdhouse on Taksim Maksemi, a building that was built in 1732 for the aim of distribution of water in the city is one-story, but has three rooms. Another birdhouse on İbrahim Tennûrî Fountain in Kayseri is one of the remarkable examples of Anatolian birdhouse architecture.

There is a birdhouse on the wall of the library of Fatih Mosque, which was built upon the commission of the Sultan Mahmud I, with two stories and six rooms. Apparently, Ottoman Sultan Mahmud I, who was known for his passion for books and the libraries he built, also loved and had mercy for birds.

The golden age

There is another birdhouse with remarkable brickwork and chambers carved into the wall in Ragıp Pasha Library in Laleli. Another birdhouse from 1800, which is in the shape of a two-story pavilion, is located on a fountain in front of Şah Sultan School in Eyüp, while another one in the inner court of Darphane in Istanbul is in the shape of a magnificent chateau. Most birdhouses that survived until today are from the 18th century. Similarly, all of the works that were done by Sultan Selim III, one of the sultans in the 18th century, included these birdhouses.

The Taş Han in Laleli sets a good example of the application of birdhouses of inn architecture. One-story, multiple-story and multiple-chambered bird houses were built on the limestone that goes along the wall. The Spice Bazaar in Eminönü also has different birdhouses. Shopkeepers put food on these houses, which are located on the bazaar's section facing the Marmara Sea every morning before they open their stores.

There are birdhouses on the walls of houses in Istanbul and Anatolia, too. Some of them were built at the same time as the home itself and some were added to the homes later. Even though there are a limited number of these houses, few can still be seen. Some of the birdhouses on some homes along Bağdat Avenue have also survived until today."
via:tealtan  birds  birdhouses  istabul  multispecies  2016  human-animalrelations  human-animalrelationships  animals  nature  architecture  classideas 
july 2017 by robertogreco
how to do nothing – Jenny Odell – Medium
[video: https://vimeo.com/232544904 ]

"What I would do there is nothing. I’d just sit there. And although I felt a bit guilty about how incongruous it seemed — beautiful garden versus terrifying world — it really did feel necessary, like a survival tactic. I found this necessity of doing nothing so perfectly articulated in a passage from Gilles Deleuze in Negotiations:
…we’re riddled with pointless talk, insane quantities of words and images. Stupidity’s never blind or mute. So it’s not a problem of getting people to express themselves but of providing little gaps of solitude and silence in which they might eventually find something to say. Repressive forces don’t stop people expressing themselves but rather force them to express themselves; what a relief to have nothing to say, the right to say nothing, because only then is there a chance of framing the rare, and ever rarer, thing that might be worth saying. (emphasis mine)

He wrote that in 1985, but the sentiment is something I think we can all identify with right now, almost to a degree that’s painful. The function of nothing here, of saying nothing, is that it’s a precursor to something, to having something to say. “Nothing” is neither a luxury nor a waste of time, but rather a necessary part of meaningful thought and speech."



"In The Bureau of Suspended Objects, a project I did while in residence at Recology SF (otherwise known as the dump), I spent three months photographing, cataloguing and researching the origins of 200 objects. I presented them as browsable archive in which people could scan the objects’ tags and learn about the manufacturing, material, and corporate histories of the objects.

One woman at the Recology opening was very confused and said, “Wait… so did you actually make anything? Or did you just put things on shelves?” (Yes, I just put things on shelves.)"



"That’s an intellectual reason for making nothing, but I think that in my cases, it’s something simpler than that. Yes, the BYTE images speak in interesting and inadvertent ways about some of the more sinister aspects of technology, but I also just really love them.

This love of one’s subject is something I’m provisionally calling the observational eros. The observational eros is an emotional fascination with one’s subject that is so strong it overpowers the desire to make anything new. It’s pretty well summed up in the introduction of Steinbeck’s Cannery Row, where he describes the patience and care involved in close observation of one’s specimens:
When you collect marine animals there are certain flat worms so delicate that they are almost impossible to capture whole, for they break and tatter under the touch. You must let them ooze and crawl of their own will onto a knife blade and then lift them gently into your bottle of sea water. And perhaps that might be the way to write this book — to open the page and let the stories crawl in by themselves.

The subject of observation is so precious and fragile that it risks breaking under even the weight of observation. As an artist, I fear the breaking and tattering of my specimens under my touch, and so with everything I’ve ever “made,” without even thinking about it, I’ve tried to keep a very light touch.

It may not surprise you to know, then, that my favorite movies tend to be documentaries, and that one of my favorite public art pieces was done by the documentary filmmaker, Eleanor Coppola. In 1973, she carried out a public art project called Windows, which materially speaking consisted only of a map with a list of locations in San Francisco.

The map reads, “Eleanor Coppola has designated a number of windows in all parts of San Francisco as visual landmarks. Her purpose in this project is to bring to the attention of the whole community, art that exists in its own context, where it is found, without being altered or removed to a gallery situation.” I like to consider this piece in contrast with how we normally experience public art, which is some giant steel thing that looks like it landed in a corporate plaza from outer space.

Coppola instead casts a subtle frame over the whole of the city itself as a work of art, a light but meaningful touch that recognizes art that exists where it already is."



"What amazed me about birdwatching was the way it changed the granularity of my perception, which was pretty “low res” to begin with. At first, I just noticed birdsong more. Of course it had been there all along, but now that I was paying attention to it, I realized that it was almost everywhere, all day, all the time. In particular I can’t imagine how I went most of my life so far without noticing scrub jays, which are incredibly loud and sound like this:

[video]

And then, one by one, I started learning other songs and being able to associate each of them with a bird, so that now when I walk into the the rose garden, I inadvertently acknowledge them in my head as though they were people: hi raven, robin, song sparrow, chickadee, goldfinch, towhee, hawk, nuthatch, and so on. The diversification (in my attention) of what was previously “bird sounds” into discrete sounds that carry meaning is something I can only compare to the moment that I realized that my mom spoke three languages, not two.

My mom has only ever spoken English to me, and for a very long time, I assumed that whenever my mom was speaking to another Filipino person, that she was speaking Tagalog. I didn’t really have a good reason for thinking this other than that I knew she did speak Tagalog and it sort of all sounded like Tagalog to me. But my mom was actually only sometimes speaking Tagalog, and other times speaking Ilonggo, which is a completely different language that is specific to where she’s from in the Philippines.

The languages are not the same, i.e. one is not simply a dialect of the other; in fact, the Philippines is full of language groups that, according to my mom, have so little in common that speakers would not be able to understand each other, and Tagalog is only one.

This type of embarrassing discovery, in which something you thought was one thing is actually two things, and each of those two things is actually ten things, seems not only naturally cumulative but also a simple function of the duration and quality of one’s attention. With effort, we can become attuned to things, able to pick up and then hopefully differentiate finer and finer frequencies each time.

What these moments of stopping to listen have in common with those labyrinthine spaces is that they all initially enact some kind of removal from the sphere of familiarity. Even if brief or momentary, they are retreats, and like longer retreats, they affect the way we see everyday life when we do come back to it."



"Even the labyrinths I mentioned, by their very shape, collect our attention into these small circular spaces. When Rebecca Solnit, in her book Wanderlust, wrote about walking in the labyrinth inside the Grace Cathedral in San Francisco, she said, “The circuit was so absorbing I lost sight of the people nearby and hardly heard the sound of the traffic and the bells for six o’clock.”

In the case of Deep Listening, although in theory it can be practiced anywhere at any time, it’s telling that there have also been Deep Listening retreats. And Turrell’s Sky Pesher not only removes the context from around the sky, but removes you from your surroundings (and in some ways, from the context of your life — given its underground, tomblike quality)."



"My dad said that leaving the confined context of a job made him understand himself not in relation to that world, but just to the world, and forever after that, things that happened at work only seemed like one small part of something much larger. It reminds me of how John Muir described himself not as a naturalist but as a “poetico-trampo-geologist-botanist and ornithologist-naturalist etc. etc.”, or of how Pauline Oliveros described herself in 1974: “Pauline Oliveros is a two legged human being, female, lesbian, musician, and composer among other things which contribute to her identity. She is herself and lives with her partner, along with assorted poultry, dogs, cats, rabbits and tropical hermit crabs.” Incidentally, this has encouraged me to maybe change my bio to: “Jenny Odell is an artist, professor, thinker, walker, sleeper, eater, and amateur birdnoticer.”

3. the precarity of nothing

There’s an obvious critique of all of this, and that’s that it comes from a place of privilege. I can go to the rose garden, or stare into trees all day, because I have a teaching job that only requires me to be somewhere two days a week, not to mention a whole set of other privileges. Part of the reason my dad could take that time off was that on some level, he had enough reason to think he could get another job. It’s possible to understand the practice of doing nothing solely as a self-indulgent luxury, the equivalent of taking a mental health day if you’re lucky enough to work at a place that has those.

But here I come back to Deleuze’s “right to say nothing,” and although we can definitely say that this right is variously accessible or even inaccessible for some, I believe that it is indeed a right. For example, the push for an 8-hour workday in 1886 called for “8 hours of work, 8 hours of rest, and 8 hours of what we will.” I’m struck by the quality of things that associated with the category “What we Will”: rest, thought, flowers, sunshine.

These are bodily, human things, and this bodily-ness is something I will come back to. When Samuel Gompers, who led the labor group that organized this particular iteration of the 8-hour movement, was asked, “What does labor want?” he responded, “It wants the earth and the fullness thereof.” And to me it seems significant that it’s not 8 hours of, say, “leisure” or “… [more]
jennyodell  idleness  nothing  art  eyeo2017  photoshop  specimens  care  richardprince  gillesdeleuze  recology  internetarchive  sanfrancisco  eleanorcoppola  2017  1973  maps  mapping  scottpolach  jamesturrell  architecture  design  structure  labyrinths  oakland  juliamorgan  chapelofthechimes  paulineoliveros  ucsd  1970s  deeplisening  listening  birds  birdwatching  birding  noticing  classideas  observation  perception  time  gracecathedral  deeplistening  johncage  gordonhempton  silence  maintenance  conviviality  technology  bodies  landscape  ordinary  everyday  cyclicality  cycles  1969  mierleladermanukeles  sensitivity  senses  multispecies  canon  productivity  presence  connectivity  conversation  audrelorde  gabriellemoss  fomo  nomo  nosmo  davidabram  becominganimal  animals  nature  ravens  corvids  crows  bluejays  pets  human-animalrelations  human-animalelationships  herons  dissent  rowe  caliressler  jodythompson  francoberardi  fiverr  popos  publicspace  blackmirror  anthonyantonellis  facebook  socialmedia  email  wpa  history  bayarea  crowdcontrol  mikedavis  cityofquartz  er 
july 2017 by robertogreco
OUT NOW! Shitgulls and environmental education – SAND
"“We were standing at the edge of an uncovered compost area with the child. Rest of the children were further away. The area was filled with birds scavenging for food. A Seagull flew over our heads. ‘That’s a SHITgull!’ said the boy pointing at the bird. ‘My dad says they’re SHIT birds and they ought to be SHOT’ he said, looking at me.

The shitgull as a child–within–nature configuration was a fleeting bond that was simultaneously enabled by and transgressed the boundaries of ‘child’ and ‘nature’. The bird was looking for food when we interrupted him. Leftover food that had been collected from humans and dumped in the huge open compost. Causing seagulls, ravens, crows and magpies to flock and populate the compost heaps, attracting also rats and smaller rodents. Causing the landfill personnel to put up scarecrows and nets to which the birds would get tangled and hang flapping upside down until their slow death. Because of eating human waste. Shit. The relation between the Seagull and the boy was that of mutual disaffect and avoidance – of categorical, concrete and symbolic using of each other. The Seagull for food, the boy for seeking a let out for his feelings and confusion over his dad, it seemed. Without the bird, the boy could not have been an unhappy, angry, death-wishing child – an adamant and intentional non-child. Knowing that I take care of injured birds, plenty of seagulls included, his wish for the bird to be dead, pointed at me, was especially weighty. As the child declined his childness the bird declined his wildness. He survived on human waste and witnessed his fellow gulls dying, tangled in the nets above the compost. The ‘shitgull’ was an event of ill-being for all involved; yet it was an event of the utmost interdependence. An interdependence gone wrong.”"

[points to: http://www.tandfonline.com/doi/full/10.1080/13504622.2017.1325446 ]
multispecies  human-animalrelationships  human-animalrelations  2017  pauliinarautio  riikkahohti  riita-marjaleinonen  tuuretammi  seagulls  gulls  animals  nature  birds  children  ravens  crows  corvids  magpies  interdependence  independence 
june 2017 by robertogreco
Thinking about life and species lines with Pietari and Otto (and garlic breath) (PDF Download Available)
"Concepts can be thought of as answers to questions posed by the world. Concepts are answers insomuch as they are particular ways of thinking about and act- ing within the world – to the exclusion of others. In some cases we have grown accustomed to certain answers or conceptualisations to the extent that the original questions are no longer easily available. For example, having grown up and been educated in a Nordic welfare state context of post-enlightenment era anthropocentrism and natural scientific rationality (Snaza et al. 2014), like the generations before me, I tend to keep falling back to the concepts of “human” and “animal”. To get to the question of animate life on Earth, and then to envisage new answers, is to overcome decades of sedimented ontologies – settled ideas, lived constructs and understandings of what it is to be human, what it is to be an individual defined by the construct of species.

This paper is dedicated to my non-human/more-than-human co-authors Pietari of the Columbae family and Otto of the Corvidae family. Together we write about how the notion of “life” can be understood beyond species categories, beyond individual bodies and beyond linear time. That is, when “a life” refers to some- thing shared, something multiple, rather than something singular. We also write about and take up concepts as methods in a multispecies inquiry (Rautio, in press). In this paper, multispecies inquiry is not only an inquiry with and between species but inquiry into the very idea of there be- ing multiple species – it is a deconstruction and a reconsideration of life divided by species lines."
animals  multispecies  human-animalrelationships  human-animalrelations  birds  crows  pauliinarautio  corvids  pigeons  morethanhuman 
june 2017 by robertogreco
(2) '"A dog who I know quite well": everyday relationships between children and animals.' Children’s Geographies, 9(2) | Becky Tipper - Academia.edu
"Adult discourses often represent relationships between children and animals as beneficial for children's psycho-social development or as reflecting a natural‟ connection between children and animals. In contrast, this paper draws on recent work in sociology and geography where human – animal relationships are seen as socially situated and where conventional constructions of the human–animal boundary are questioned. Focussing on children's own perspectives on their connections with animals, it is argued that these relationships can also be understood within the social and relational context of children's lives. It is argued that this "relational‟ orientation to children's relationships with animals might significantly enhance our understanding of children's lives and also open up ways of thinking about the place of animals in children's (and adults') social lives."
animals  multispecies  2011  becktipper  human-animalrelationships  dogs  pets  sociology  geography  human-animalrelations  children 
june 2017 by robertogreco
What Animals Taught Me About Being Human - The New York Times
"Surrounding myself with animals to feel less alone was a mistake: The greatest comfort is in knowing their lives are not about us at all."



"Animals don’t exist in order to teach us things, but that is what they have always done, and most of what they teach us is what we think we know about ourselves. The purpose of animals in medieval bestiaries, for example, was to give us lessons in how to live. I don’t know anyone who now thinks of pelicans as models of Christian self-sacrifice, or the imagined couplings of vipers and lampreys as an allegorical exhortation for wives to put up with unpleasant husbands. But our minds still work like bestiaries. We thrill at the notion that we could be as wild as a hawk or a weasel, possessing the inner ferocity to go after the things we want; we laugh at animal videos that make us yearn to experience life as joyfully as a bounding lamb. A photograph of the last passenger pigeon makes palpable the grief and fear of our own unimaginable extinction. We use animals as ideas to amplify and enlarge aspects of ourselves, turning them into simple, safe harbors for things we feel and often cannot express.

None of us see animals clearly. They’re too full of the stories we’ve given them. Encountering them is an encounter with everything you’ve ever learned about them from previous sightings, from books, images, conversations. Even rigorous scientific studies have asked questions of animals in ways that reflect our human concerns. In the late 1930s, for example, when the Dutch and Austrian ethologists Niko Tinbergen and Konrad Lorenz towed models resembling flying hawks above turkey chicks, they were trying to prove that these birds hatched with a hard-wired image resembling an airborne bird of prey already in their minds that compelled them to freeze in terror. While later research has suggested it is very likely that young turkeys actually learn what to fear from other turkeys, the earlier experiment is still valuable, not least for what it says about human fears. To me it seems shaped by the historical anxieties of a Europe threatened for the first time by large-scale aerial warfare, when pronouncements were made that “the bomber will always get through,” no matter how tight the national defense."



"For some weeks, I’ve been worried about the health of family and friends. Today I’ve stared at a computer screen for hours. My eyes hurt. My heart does, too. Feeling the need for air, I sit on the step of my open back door and see a rook, a sociable species of European crow, flying low toward my house through gray evening air. Straightaway I use the trick I learned as a child, and all my difficult emotions lessen as I imagine how the press of cooling air might feel against its wings. But my deepest relief doesn’t come from imagining I can feel what the rook feels, know what the rook knows — instead, it’s slow delight in recognizing that I cannot. These days I take emotional solace from understanding that animals are not like me, that their lives are not about us at all. The house it’s flying over has meaning for both of us. To me, it is home. To a rook? A way point on a journey, a collection of tiles and slopes, useful as a perch or a thing to drop walnuts on in autumn to make them shatter and let it winkle out the flesh inside.

Then there is something else. As it passes overhead, the rook tilts its head to regard me briefly before flying on. And with that glance I feel a prickling in my skin that runs down my spine, and my sense of place shifts. The rook and I have shared no purpose. For one brief moment we noticed each other, is all. When I looked at the rook and the rook looked at me, I became a feature of its landscape as much as it became a feature of mine. Our separate lives, for that moment, coincided, and all my anxiety vanished in that one fugitive moment, when a bird in the sky on its way somewhere else pulled me back into the world by sending a glance across the divide."
animals  multispecies  posthumanism  humans  2017  helenmacdonald  crows  corvids  rooks  thomasnagel  birds  nature  wildlife  human-animalrelations  anthropomorphism  human-animalrelationships  nikotinbergen  konradlorenz 
may 2017 by robertogreco
Human-Animal Conflicts ~ Little Blue Society
"As human populations continue to expand and natural habitats are lost, human-animal conflicts are increasing throughout the world. Little Blue Society is a grass-roots, non-profit organization that pioneers cutting-edge behavioral strategies to permanently resolve human-animal conflicts over geographical areas and resources

WE DESIGN
community-based species conservation programs that protect wildlife habitat, biodiversity and build human capacity. We specialize in the management of high-conflict species that are both abundant and endangered (IUCN Red List), while protecting human lives, livelihoods and economic activities

WE MODIFY
human behavior through education, and apply VEXING™ to change individual or group wildlife behavior that is problematic in the human landscape i.e., conditioned behavior to anthropogenic sources of food: livestock, crops and pets

WE TRAIN
law enforcement, animal control and wildlife agencies on using cutting-edge behavioral modification tools to effectively mitigate conflicts with wildlife and manage public encounters with animals deemed a human-safety concern

WE CREATE
win-win solutions for both people and animals"



"Little Blue Society is a grass-roots, nonprofit organization founded in 1999 by Mary Paglieri, who coined the phrase Human-Animal Conflict (HAC) and Human-Animal Conflict Resolution.

We pioneer cutting-edge behavioral strategies to resolve human-animal conflicts over shared use of geographical areas and resources.

Through the application of our behavior modification strategies, training and educational programs we facilitate fundamental and systemic change in the way humans relate to and manage “problem” wildlife.

The methodologies we develop to resolve conflicts deal with the practical application of science. We access and creatively bring together established scientific theories, knowledge, methods, and techniques, from multiple scientific disciplines to mitigate human-animal conflicts, and improve ecosystem functioning and biodiversity. Our program designs do not address new theoretical concerns, rather, our goal is the immediate application of established findings to real world practice to permanently resolve conflicts in urban, suburban and rural areas throughout the world.

Our approach is fast becoming the recognized standard for resolving human-animal conflicts. We are effectively bridging the gap between wildlife conservation and human needs through science, innovation and education to ensure planetary health and stewardship.

Little Blue Society designs community-based species conservation programs that protect wildlife habitat, biodiversity and build human capacity. We specialize in the management of high-conflict species that are both abundant and endangered (IUCN Red List), while protecting human lives, livelihoods and economic activities."
animals  humans  human-animalrelations  human-animalrelationships  multispecies  classideas 
april 2017 by robertogreco
Significant Others - How Animals Matter in Children's Everyday Lives (AniMate; 2017-2019) by Pauliina Rautio - Research Project on ResearchGate
"Institutions: University of Oulu

Goal: The objective of AniMate is to understand the ways in which animals matter to children as parts of their everyday lives. With this information child–animal relations can be supported even in the midst of societal and environmental changes.

Previous studies confirm that animal contacts have undeniably positive effects in children's lives but that these contacts are decreasing. Furthermore, it is still unknown how significant child-animal relations form and are sustained in children's daily life - how these relations matter to children beyond the adult-imposed viewpoint of
'development'.

AniMate takes children's views of what matters in their everyday life seriously. Core data are in-depth multispecies ethnographies conducted in four locations with 10-12 participating children and the animal participants named by these children. Prior to this the social and cultural contexts that shape these relations are studied with further 100 participating children."

[See also: http://commonworlds.net/portfolio_page/significant-others-how-animals-matter-as-part-of-childrens-everyday-life-communities/
https://sandpost.net/2016/11/17/congratulations-funding-for-study-of-child-animal-relations/ ]
children  multispecies  human-animalrelationships  human-animalrelations  childhood  animals  pets  everyday  ethnography  pauliinarautio  riikkahohti  tuuretammi  2017  sfsh 
march 2017 by robertogreco
'"A dog who I know quite well": everyday relationships between children and animals.' Children’s Geographies, 9(2) | Becky Tipper - Academia.edu
"Adult discourses often represent relationships between children and animals as beneficial for children‟s psycho-social development or as reflecting a „natural‟ connection between children and animals. In contrast, this paper draws on recent work in sociology and geography where human–animal relationships are seen as socially situated and where conventional constructions of the human–animal boundary are questioned. Focussing on children‟s own perspectives on their connections with animals, it is argued that these relationships can also be understood within the social and relational context of children‟s lives. It is argued that this„relational‟ orientation to children‟s relationships with animals might significantly enhance our understanding of children‟s lives and also open up ways of thinking about the place of animals in children‟s (and adults‟) social lives."
children  animals  multispecies  sociology  pets  kindship  family  relationality  relationships  beckytipper  2011  human-animalrelations  human-animalrelationships  dogs  sfsh 
march 2017 by robertogreco
When my dog died, I didn’t understand why it felt like a human had died. Then I read the research. - Vox
"The reason it felt like a human died is because, in so many ways, dogs are like us. They spend much of their life caring for us, and letting us care for them. Their life arc is our life arc, from suburb to city, from hardship to bliss. I didn’t know how to say goodbye. But in the moment, there was only one thing I actually wanted to say to Rainbow, my white dog: Thank you."
pets  dogs  multispecies  human-animalrelationships  human-animalrelations  animals  2016  alvinvhang  history  evolution  psychology  companions  companionship 
july 2016 by robertogreco
dog archaeology | archaeological research on dogs, domestication
"Described here are our archaeological studies on dogs, and their relationships with humans, in the far distant past. Our project is based at the University of Alberta, Edmonton, Canada and is led by Dr. Robert Losey, an archaeologist who specializes in human-animal interaction, particularly those with dogs.

Our multi-disciplinary research team conducts most of its studies in Eastern Russia, including Siberia and the Russian Far East. We are primarily funded by the Social Sciences and Humanities Research Council of Canada (SSHRC), but the team also collaborates and integrates its studies with a number of other international projects.

For our work to be successful, we need your input and help! Please click on the links above to learn more."

[via https://uofa.ualberta.ca/arts/about/people-collection/robert-j-losey
via https://twitter.com/annegalloway/status/719347988976377857 ]
dogs  archaeology  animals  multispecies  human-animalrelationships  human-animalrelations 
april 2016 by robertogreco
Skyrim Player Composes Eye-Watering Saga on His Harrowing Quest to Adopt a Virtual Dog - Cheezburger
"Shoutout to Patrick Lenton for putting together this unexpected, drama-soaked saga. The tale vividly portrays the trying loops any player will jump through to adopt a virtual dog in Skyrim. It's gold, and painfully accurate."

[Twitter thread begins here: https://twitter.com/PatrickLenton/status/717163582115307521 ]
pets  animals  dogs  patricklenton  videogames  games  gaming  multispecies  emotions  via:tealtan  skyrim  human-animalrelationships  human-animalrelations 
april 2016 by robertogreco
Are We Smart Enough to Know How Smart Animals Are? | W. W. Norton & Company
"From world-renowned biologist and primatologist Frans de Waal, a groundbreaking work on animal intelligence destined to become a classic.

What separates your mind from an animal’s? Maybe you think it’s your ability to design tools, your sense of self, or your grasp of past and future—all traits that have helped us define ourselves as the planet’s preeminent species. But in recent decades, these claims have eroded, or even been disproven outright, by a revolution in the study of animal cognition. Take the way octopuses use coconut shells as tools; elephants that classify humans by age, gender, and language; or Ayumu, the young male chimpanzee at Kyoto University whose flash memory puts that of humans to shame. Based on research involving crows, dolphins, parrots, sheep, wasps, bats, whales, and of course chimpanzees and bonobos, Frans de Waal explores both the scope and the depth of animal intelligence. He offers a firsthand account of how science has stood traditional behaviorism on its head by revealing how smart animals really are, and how we’ve underestimated their abilities for too long.

People often assume a cognitive ladder, from lower to higher forms, with our own intelligence at the top. But what if it is more like a bush, with cognition taking different forms that are often incomparable to ours? Would you presume yourself dumber than a squirrel because you’re less adept at recalling the locations of hundreds of buried acorns? Or would you judge your perception of your surroundings as more sophisticated than that of a echolocating bat? De Waal reviews the rise and fall of the mechanistic view of animals and opens our minds to the idea that animal minds are far more intricate and complex than we have assumed. De Waal’s landmark work will convince you to rethink everything you thought you knew about animal—and human—intelligence."
books  fransdewaal  intelligence  animals  multispecies  via:anne  human-animalrelationships  human-animalrelations 
march 2016 by robertogreco
Office dog | Mapbox
"We’re looking for an office dog who loves to cuddle and accept back rubs to join the Mapbox team. You’ll be joining a seasoned team of Mapbox dogs that are excited to smell you. You’ll help us start every day by happily jogging towards us as we enter the office.

You should have some experience in laying in the sun. We’ll help you get accustomed to the office by providing you with treats and walks around the neighborhood.

This role is based in either our Washington, DC. or San Francisco office.

Qualities we’re looking for

• Exercises loyalty. You’ll visit the office at least once a week and get excited when it’s a three dog day at Mapbox.

• Knows when to use a barking voice. You’ll bark if someone is at the door and know that one bark is enough.

• Exhibits compassion. You know the team works hard and cannot pet you all day long, so you’ll jump into a lap or curl around our feet.

To apply

Please have your human apply for a position at Mapbox. We have a variety of positions from sales and business to engineering and support. We’d love to hear how your human can help us build the future of mapping.

(And once your human joins the team, we’ll automatically accept your application!)"
animals  pets  multispecies  companions  dogs  mapbox  via:vruba  2016  human-animalrelationships  human-animalrelations 
february 2016 by robertogreco
I Met A Dog On The Internet And I Am Not Ashamed About It - Tom Cox
"Billy and I were sitting outside a pub on the north eastern edge of Dartmoor, inhaling a much-needed pint when the septuagenarian lady in the Barbour jacket approached us. Well, I was inhaling a much-needed pint; Billy, who is a miniature-toy poodle cross, was inhaling some much needed water from a margarine tub beneath the table with “DOG ALE” scrawled on it in black marker pen. Billy had a considerable portion of the moor stuck to his flanks, but that didn’t bother the lady in the Barbour jacket - she was straight in there to give them a good rub.

“Oh, isn’t he delightful!” she said. “Is he a puppy?”

“No, he’s actually two now,” I replied. “He’s got bags of energy. We’ve just walked twelve miles and he still wants more.”

Billy was looking up at her grinning now: a different dog to the one who, three quarters of an hour earlier, I'd had to perform a near rugby tackle on in order to stop him chasing approximately seventy eight sheep into the River Bovey.

“Well, you’re very lucky to have him.”

“Oh, he’s not actually mine.”

“Oh, really?” she suddenly seemed nervous. I could see her eyeing my flared trousers, Hall & Oates t-shirt and longish hair and re-evaluating the situation. This isn’t a wholesome rambler, after all; this is the infamous Disco Dancing Small Poodle Thief Of North Bovey. “Does he... belong to a friend?”

“Well, sort of.” I took a slight breath, although perhaps not as deep as the one I might have taken before saying the same thing a month or two ago. “We initially met... online.”

It’s taken a while for me to be comfortable in admitting I met my part-time dog on the Internet, but I’m okay with it now, and so is my dog. Of course, others might have a problem with it, but in the end, it’s their problem, not ours. Way back in the previous decade I borrowed dogs from people I met in real life. There was Nouster, a proud birthday card border collie who lived with my landlord and who I’d walk around the broads near my house in Norfolk. Then there was Henry, my friend Hannah’s cocker spaniel, who liked to roll around in pheasant carcasses and steal chips. But that was a different era, and a different world. Since then, the lives of humans and dogs have become more virtual, and different ways to meet dogs have become more acceptable.

The spring before last, I moved to a completely new part of the country - Devon - but my initial attempts to meet dogs to borrow in the real world there proved unsuccessful. My ad in the village shop (see below) drew a blank. I could borrow a terrier belonging to a friend of a friend but he was only available on Wednesdays, needed to wear a muzzle if he was being walked in an area where there were lots of other dogs and would reportedly attack any cat he saw. A labrador belonging to a hairdresser in Exeterwas available for walks but when I had been to get my haircut there and said “Please can you take hardly anything off at all?” she’d misheard me and thought I’d said “Attack my hair like it’s a hedge in a sunny period in June immediately following heavy rainfall.” “Would borrowing her dog mean a long term commitment to looking like I worked in an insurance broker’s office in 1949?” I worried."

[continues]
dogs  animals  multispecies  internet  online  web  tomcox  pets  human-animalrelationships  human-animalrelations 
october 2015 by robertogreco
Hiding From Animals - The New York Times
"To witness wild animals behaving naturally, you don’t need to be invisible. As scientists studying meerkats and chimps have shown, with time you can habituate them to your presence. But hiding is a habit that is hard to break. There is a dubious satisfaction in the subterfuge of watching things that cannot see you, and it’s deeply embedded in our culture. When wild animals unexpectedly appear close by and seem unbothered by our presence, we can feel as flustered and unsure about how to behave as teenagers at a dance."



"The uses of hides are as various as their inhabitants. You can sit with a camera hoping for the perfect shot of a passing marsh hawk or owl. You can sit with a proficient naturalist and hear whispered identification tips, or use it as a place to sit down midway through a long walk. Most people sit and scan the view with binoculars for a few minutes before deciding there is nothing of sufficient interest or rarity to keep them there. But there is another kind of hide-watching that I am increasingly learning to love. It is when you embrace the possibility that you will see little or nothing of interest. You literally wait and see. Sitting in the dark for an hour or two and looking at the world through a hole in a wall requires a meditative patience. You have given yourself time to watch clouds drift from one side of the sky to the other and cast moving shadows across 90 minutes of open water. A sleeping snipe, its long bill tucked into pale-tipped scapular feathers and its body pressed against rushes striped with patterns of light and shade, wakes, raises its wings and stretches. A heron as motionless as a marble statue for minutes on end makes a cobra-strike to catch a fish. The longer you sit there, the more you become abstracted from this place, and yet fixed to it. The sudden appearance of a deer at the lake’s shore, or a flight of ducks tipping and whiffling down to splash on sunlit water, becomes treasure, through the simple fact of the passing of time."
multispecies  animals  human-animalrelationships  human-animalrelations  nature  helenmacdonald  wildlife  hiding 
july 2015 by robertogreco
Gopro Cinema | booktwo.org
"Because like everyone but the really good people I don’t blog enough anymore, here is an honest-to-god blog post about an idea that’s not really there yet, but I keep thinking about.

Three takes on non-human photography, on a spectrum"



"As wiser people have pointed out, human-animal relationships provide an interesting viewpoint on human-technological relationships. What happens when we free the camera from the eye, and thus from anthropocentrism?"
jamesbridle  gopro  cameras  animals  multispecies  aesthetics  pov  video  film  filmmaking  leviathan  newaesthetic  jacquestati  playtime  streetview  googlestreetview  photography  videography  cinematography  sweetgrass  sensoryethnographylab  human-animalrelations  human-animalrelationships  pets  farms  luciencastaing-taylor  vérénaparavel 
july 2015 by robertogreco
More-Than-Human Lab. » Pt I, Companion animals (and belonging)
"I’ve started pulling together my paper for the Losing Ground – Gaining Ground session at the RGS Conference in Exeter in September, where I’ll be presenting on what it means to belong in the valley in which I live.

Part of this involves sorting [Edit: casual (iPhone)] photos I’ve taken of the plants, animals and elements around us, and thinking about how I’ve learned the differences between native and endemic, abundant and protected, introduced and invasive species.

I started by choosing a set of representative images I’ve taken since moving here in mid-September last year. I didn’t select them to represent a linear progression of time, but sorted them by type of animal–cat, sheep, bird, insect, other–and selected my favourite ones.

Below are the photos and my notes."
animals  multispecies  annegalloway  cats  sheep  newzealand  birds  landscape  insects  invertebrates  human-animalrelations  human-animalrelationships 
june 2015 by robertogreco
Denali on Vimeo
"There's no easy way to say goodbye to a friend, especially when they've supported you through your darkest times.

Made possible by Patagonia
Generous support from: First Descents, Ruffwear and Snow Peak

In order of appearance: Ben Moon & Denali
Producer: Ben Moon // Moonhouse
Directed / edited / written: Ben Knight // Felt Soul Media
DP: Skip Armstrong // Wazee Motion Pictures
Second Camera: Page Stephenson
Co-Writer: Katie Klingsporn
Wet Camera: Justin Harris
Sound Recordist: Jim Hurst
Music Supervisor: Ben Knight and Chris Parker
Sound Mix: Justin Harris
Narrated by: Ben Knight

Music by: Chihei Hatakeyama, Images of a Broken Light — chihei.org
Music by: Odesza, It's Only [feat. Zyra] In Return, odesza.com, courtesy of Counter Records 2014

Still Photographs by: Ben Moon, Lisa Hensel, Carli Davidson, Miranda Moon, Vivian Moon, Jean Redle Dawn Kish, Lisa Skaff, Pete Rudge, Kristen & Ian Yurdin, and John Sterling"
animals  pets  dogs  human-animalrelations  human-animalrelationships  2015  benmoon  companionship  death  multispecies 
june 2015 by robertogreco
Why Dogs Look Like Their Owners | Co.Design | business + design
"The similarity is—well, pick whatever description you're most comfortable with, but it's certainly evident. And it's evidence-backed, too. In several studies over the past decade, behavioral scientists have found that some people look so much like their pets that outside observers can match them based on pictures alone. The above image, for instance, comes from a 2005 study in which test participants identified owner-pet pairs at a success rate far greater than what you'd get with random guessing. The effect has held in the United States, South America, and Japan, suggesting it just might be universal.

So the resemblance truly exists, according to science. The question then becomes why. Humans do occasionally keep their young ones on leashes, but they don't actually give birth to pets—or the Internet would surely know about it—so it's safe to say the similarities aren't genetic. It's possible that people and pets somehow grow to look like one another over time, though how exactly that would occur is a bit of a mystery—short of a person telling a barber to give them the Bichon Frise.

Far more likely is that some people, either intentionally or subconsciously, choose a dog that resembles them, says social psychologist Nicholas Christenfeld of the University of California-San Diego. "I've certainly heard stories of people coming to resemble their pets," he tells Co.Design. "It's not really clear what the mechanism for that would be. I guess you could both exercise together—both catch Frisbees in your mouth, or something. But really coming to look like your dog would pretty much have to be you changing your appearance to resemble the dog, rather than the other way around. So it's not entirely crazy. But picking a dog that looks like you seems more plausible.""



"Christenfeld suspects evolution might have something to do with it. The impulse to care for a child is enormously adaptive in the eyes of natural selection, and one way a child might trigger this caretaking desire—aside from the whole emerging from the womb thing—is by looking like a parent. So when a person sees a "little, helpless, non-verbal creature that looks like them" in the form of a pet, Christenfeld says, some of those same basic nurturing instincts could spring into action.

"The feeling people have about their children is often very similar to the feeling people have about their pets," he says. "Lots of couples will use pets as a sort of practice trial for kids. And when kids go away to college, they're often replaced by pets. They come back for spring break and it's, 'Sorry, you have to sleep in the garage. Fluffy has your room now.'""
animals  pets  dogs  multispecies  ucsd  human-animalrelations  human-animalrelationships  nicholaschristenfeld  michaelroy  2015 
june 2015 by robertogreco
A Map to the Next World by Joy Harjo : The Poetry Foundation
"In the last days of the fourth world I wished to make a map for
those who would climb through the hole in the sky.

My only tools were the desires of humans as they emerged
from the killing fields, from the bedrooms and the kitchens.

For the soul is a wanderer with many hands and feet.

The map must be of sand and can’t be read by ordinary light. It
must carry fire to the next tribal town, for renewal of spirit.

In the legend are instructions on the language of the land, how it
was we forgot to acknowledge the gift, as if we were not in it or of it.

Take note of the proliferation of supermarkets and malls, the
altars of money. They best describe the detour from grace.

Keep track of the errors of our forgetfulness; the fog steals our
children while we sleep.

Flowers of rage spring up in the depression. Monsters are born
there of nuclear anger.

Trees of ashes wave good-bye to good-bye and the map appears to
disappear.

We no longer know the names of the birds here, how to speak to
them by their personal names.

Once we knew everything in this lush promise.

What I am telling you is real and is printed in a warning on the
map. Our forgetfulness stalks us, walks the earth behind us, leav-
ing a trail of paper diapers, needles, and wasted blood.

An imperfect map will have to do, little one.

The place of entry is the sea of your mother’s blood, your father’s
small death as he longs to know himself in another.

There is no exit.

The map can be interpreted through the wall of the intestine—a
spiral on the road of knowledge.

You will travel through the membrane of death, smell cooking
from the encampment where our relatives make a feast of fresh
deer meat and corn soup, in the Milky Way.

They have never left us; we abandoned them for science.

And when you take your next breath as we enter the fifth world
there will be no X, no guidebook with words you can carry.

You will have to navigate by your mother’s voice, renew the song
she is singing.

Fresh courage glimmers from planets.

And lights the map printed with the blood of history, a map you
will have to know by your intention, by the language of suns.

When you emerge note the tracks of the monster slayers where they
entered the cities of artificial light and killed what was killing us.

You will see red cliffs. They are the heart, contain the ladder.

A white deer will greet you when the last human climbs from the
destruction.

Remember the hole of shame marking the act of abandoning our
tribal grounds.

We were never perfect.

Yet, the journey we make together is perfect on this earth who was
once a star and made the same mistakes as humans.

We might make them again, she said.

Crucial to finding the way is this: there is no beginning or end.

You must make your own map."
via:anne  poems  poetry  joyharlo  maps  mapping  humans  wandering  wanderers  language  nature  multispecies  names  naming  communication  forgetting  forgetfulness  human-animalrelations  human-animalrelationships  posthumanism 
may 2015 by robertogreco
Grace by Joy Harjo : The Poetry Foundation
"I think of Wind and her wild ways the year we had nothing to lose and lost it anyway in the cursed country of the fox. We still talk about that winter, how the cold froze imaginary buffalo on the stuffed horizon of snowbanks. The haunting voices of the starved and mutilated broke fences, crashed our thermostat dreams, and we couldn’t stand it one more time.So once again we lost a winter in stubborn memory, walked through cheap apartment walls, skated through fields of ghosts into a town that never wanted us, in the epic search for grace.

Like Coyote, like Rabbit, we could not contain our terror and clowned our way through a season of false midnights. We had to swallow that town with laughter, so it would go down easy as honey. And one morning as the sun struggled to break ice, and our dreams had found us with coffee and pancakes in a truck stop along Highway 80, we found grace.
   
I could say grace was a woman with time on her hands, or a white buffalo escaped from memory. But in that dingy light it was a promise of balance. We once again understood the talk of animals, and spring was lean and hungry with the hope of children and corn.
   
I would like to say, with grace, we picked ourselves up and walked into the spring thaw. We didn’t; the next season was worse. You went home to Leech Lake to work with the tribe and I went south. And, Wind, I am still crazy. I know there is something larger than the memory of a dispossessed people. We have seen it."
via:anne  joyharjo  pomes  poetry  nature  multispecies  grace  understanding  animals  communication  language  interspecies  human-animalrelations  human-animalrelationships 
may 2015 by robertogreco
Eagle Poem by Joy Harjo : The Poetry Foundation
"To pray you open your whole self
To sky, to earth, to sun, to moon
To one whole voice that is you.
And know there is more
That you can’t see, can’t hear;
Can’t know except in moments
Steadily growing, and in languages
That aren’t always sound but other
Circles of motion.
Like eagle that Sunday morning
Over Salt River. Circled in blue sky
In wind, swept our hearts clean
With sacred wings.
We see you, see ourselves and know
That we must take the utmost care
And kindness in all things.
Breathe in, knowing we are made of
All this, and breathe, knowing
We are truly blessed because we
Were born, and die soon within a
True circle of motion,
Like eagle rounding out the morning
Inside us.
We pray that it will be done
In beauty.
In beauty."
via:anne  poems  poetry  hoyharjo  kindness  nature  multispecies  beauty  human-animalrelations  human-animalrelationships  posthumanism 
may 2015 by robertogreco
What is it About Animals? |
"We know that animals play important roles in our social, cultural and political lives, as loved ones, friends and companions, workers, ‘livestock’, ‘products’ and ‘commodities’. For instance, in Australia, 63 percent of households include a companion animal, many people living with companion animals consider them to be “family members” (estimates vary between 75-90 percent), and the pet animal industry contributes approximately AUD$4.74 billion annually to the economy (Australian Companion Animal Council, nd).

The bond between many humans and their animal companions is often very strong, invoking emotions of attachment and pleasure. Human–companion animal relationships may allow people to experience themselves and their lives in significantly different ways; ways that are very positive. Humans who describe themselves as ‘animal lovers’ usually see their pets as valued family members, whether (or not) these animals are substitute children, friends, protectors, and/or sources of companionship and affection. Also, plenty of people feel affection or even love towards animals they do not keep as companions or pets, such as native birds that visit them or injured wildlife that they help to care for until they are ready to be released into their habitat.

In this study we want to know how you experience animals you consider important; how you describe and feel about these relationships. We are keen to dig beneath the stereotypes to examine the perceptions of, and meanings attributed to, the relationships ‘animal lovers’ have with their companion animals or any other animals they feel affection towards. That is why we inviting participants to use a range of mediums or formats (e.g. photos, stories, videos, poems, paintings, drawings) to represent their human-animal relationships. Feel free to be creative and have fun."
via:anne  animals  multispecies  pets  niktaylor  heatherfraser  affection  wildlife  companionship  relationship  livestock  friendship  human-animalrelations  human-animalrelationships 
april 2015 by robertogreco
The Trouble With Truffles | Here & Now
"Truffle season in forests across the Pacific Northwest is coming to a close. The fungus is prized by restaurants and can sell for 400 dollars a pound or more. But, this year, despite their protests, truffle hunters in Oregon were shut out of some of their favorite foraging spots. Amelia Templeton, from Here & Now contributor Oregon Public Broadcasting reports."

[See also:
http://www.eater.com/2015/2/6/7993099/truffle-hunt-oregon-dogs-italy
http://www.eater.com/2014/12/17/7402073/white-truffles-Italy-emilia-romagna ]
truffles  oregon  food  dogs  human-animalrelationships  human-animalrelations  multispecies  2015  italy  animals  pets 
april 2015 by robertogreco
Lisa Ma - Human Invasives Interaction on Vimeo
[also here: https://www.youtube.com/watch?v=v-VADQ-NG4E ]

[See also:

“Designer Lisa Ma wants us to eat grey squirrels”
http://www.wired.co.uk/magazine/archive/2014/01/play/pests-on-a-plate

http://www.lisama.co.uk/

“The future of activism isn’t loud. There’s a world of innovation in the field of activism that we are wasting away.”

"Lisa Ma socializes activism. Combining ethnographic research and speculative design, Lisa Ma creates platforms of engagement from surprising insights and processes that deeply resonate with the global technological community.

Placing herself as a critical explorer, Lisa Ma has built, for the city of Ghent - a political culture of consuming the invasive species that the vegetarian town would otherwise pay to poison; for a joystick factory in Shenzhen - coined the scheme of Farmification to save the worker community through technology innovation; for London Heathrow Airport - gather opposing communities between planning historians, activists to construct heritage tours of the surrounding villages under threat from the airport expansion. Through sweet storytelling of unlikely events, Lisa Ma bridges organisations with communities and through everyday clashes of values between what we do and what we believe in to make us think deeper about the future.

Lisa Ma holds a MA in Design Interactions at Royal College of Art in London and BA from Central Saint Martins. She worked as a designer/strategist with Pentagram and Deutsche Telekom's Creation Centre before making collaboration projects with Ted Global in Edinburgh, Kanvas TV in Belgium and Broadway with Arts Council."]
lisama  invasivespecies  animals  multispecies  geese  human-animalrelationships  human-animalrelations  belgium  gent  diversity  vegetarianism  vegetarians  birds  food  diet  activism  speculativedesign  farmification  bioluddism  squirrels 
march 2015 by robertogreco
VINCIANE DESPRET: Lecture (part 1 of 2) - YouTube
"WHERE ARE WE GOING, WALT WHITMAN?

An ecosophical roadmap for artists and other futurists

Conference -- festival that took place from 12--15 March, 2013 at the Gerrit Rietveld Academie in Amsterdam.

Gabriëlle Schleijpen, head of Studium Generale Rietveld Academie invited Anselm Franke, Binna Choi, Carolyn Christof - Bakargiev, Natasha Ginwala and Vivian Ziherl to each inaugurate a discursive and performative program of one day.

Friday March 15

POIESIS OF WORLDING

Bringing together research, art, and various approaches and concerns relating to ecology, artist Ayreen Anastas, author, researcher, organiser of events and exhibitions, Carolyn Christov-Bakargiev, writer, philosopher and ethologist Vinciane Despret, artist Rene Gabri, artist and rural sociologist Fernando García-Dory and interdisciplinary artist Marcos Lutyens explored collectively what a 'poiesis of worlding' could involve. What could be a process of re-apprehending and re-animating worlds which our current systems of knowledge and understanding exclude? And how do such foreclosures relate to some of the most pressing challenges of our time? Departing from a lecture program by playing with predefined lecture protocols and later opening a space for shared doing-thinking, the day's journey was split into two parts which were sewn together by a collective hypnosis.

http://wherearewegoingwaltwhitman.rietveldacademie.nl/
http://gerritrietveldacademie.nl/en/ "

[part 2: https://www.youtube.com/watch?v=vD77gU0XjMk]
vincianedespret  animals  storytelling  2013  via:anne  ethology  ecosophy  perspective  science  pov  multispecies  empathy  knowing  waysofknowing  waltwhitman  agency  poiesis  worlding  interdisciplinary  art  arts  ayreenanastas  meaning  meaningmaking  carolynchristov-bakargiev  perception  renegabri  fernandogarcía-dory  marcoslutyens  knowledge  future  futurism  human-animalrelations  human-animalrelationships  worldbuilding  being  feeling  seeing  constructivism  richarddawkins  theselfishgene 
march 2015 by robertogreco
Antennae: The Journal of Nature in Visual Culture
[via Anne Galloway re Spring 2015 issue (#31): Multispecies Intra-action]

"Antennae is a quarterly journal that invites participation in the animal studies debate by reframing mainstream perspectives on animals and humanism.

Antennae: The Journal of Nature in Visual Culture, was founded in September 2006 by Giovanni Aloi, a London-based lecturer in history of art and media studies. The Journal combines a heightened level of academic scrutiny of animals in visual culture, with a less formal and more experimental format designed to cross the boundaries of academic knowledge, in order to appeal to diverse audiences including artists and the general public alike.

Over its eight years of activity, Antennae has become an influential resource of academic relevance within the fast growing field of animal and environmental studies, acting as receiver and amplifier of relevant topics, as expressed by the connections between the subject of nature and the multidisciplinary field of visual culture. It grants wide accessibility to innovative and original academic material, providing a platform for an inclusive dialogue between a range of theorists, practitioners, and international audiences. It provides international exposure to contributors and artists in order to open the dialogue to a broader range of audience, and effectively supports the development of animal and environmental studies networks around the world by capitalising on a vast network of Global Contributors reporting from countries currently underrepresented in the animal and environmental studies debate.

The Journal contributes to raising awareness of the issues involved in the representation of the natural world in visual culture in order to open to reconsideration past and current approaches and methodologies, whilst informing artists’ work and establishing a dialogue between theoretical and practical spheres.



Antennae is currently recruiting a Team of Global Contributors to keep the journal informed with local realities concerning visual cultures and animals from around the world.



Antennae is curating submissions for upcoming issues focusing on the following topics:

• Animals/Nature and Film
• Bacteria
• Art and the Future of
Environmentalism/Conservationism
• Spiders and Animal Structures
• Animals and Sculpture
• Animals and Performance
• Animals and Photography

Submissions are open to visual arts, academic and non-academic texts."
animals  art  arts  nature  journals  multispecies  human-animalrelations  human-animalrelationships  animalstudies  humanism  posthumanism 
march 2015 by robertogreco
'White God' Director on Unleashing 250 Dogs on Budapest a | Indiewire
"Q: Can you tell me about the logistics of working with the dogs? There were 200, correct?

A: 250. It was a huge process. On the one hand, everybody thought, Kornél, you can't do this movie without CGI. And I thought no, my main conception was no CGI, no pure breed dogs. Just mixed breeds, mostly from the dog pound. Because I believe in equality, I didn't want to illustrate it as a human. I wanted to show what an animal feels without drawing that through a computer. It's really against the soul of this movie. Then I found two amazing people, Teresa Miller and Árpád Halász, the two lead trainers. Teresa was the trainer for the hero dogs, and Árpád was for the crowd, the bunch. And what they do is amazing. They used a totally new method for that, I can't remember what it's called....

Q: Positive reinforcement?

A: Exactly, yes. That's so great, and easily forgotten. The dogs felt they were playing. It's a dramatized nature movie, somehow. We gave lots of freedom for the animals. I don't like most animal movies because the animals [feel] dead. They follow orders with lots of fear of the trainer. What were are doing was just the opposite. Logistically, we had half a year of training time. We had a very special method for shooting: one week shooting, one week rehearsing. We built a kind of town in the countryside where we could rehearse, because you cannot block locations in the city. And for me, personally, it was like therapy. I forgot how it was to be close to animals. How much patience and how much time you need, and concentration and curiosity. I have an adult control freak attitude. The dogs taught me a lot.

Q: What did they teach you, exactly?

A: Curiosity, patience, and to change perspective. Not just using my perspective as the truth. It also taught me a lot of positive things as a father. I started to use positive reinforcement with my children, which is much better."

[via: http://morethanhumanlab.tumblr.com/post/114538083685/white-god-director-on-unleashing-250-dogs-on ]
dogs  animals  film  filmmaking  unpredictablity  messiness  whitegod  kornélmundruczó  interviews  multispecies  human-animalrelations  human-animalrelationships  perspective  pov  truth  behavior  mutts  authenticity 
march 2015 by robertogreco
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