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It has been argued that many contemporary writers display growing levels of ecological awareness in their writing and that the depiction of nature in Irish literature is changing. This is certainly true of Sara Baume’s 2017 novel A Line Made by Walking, which takes place in the Irish countryside and is deeply concerned with the non-human. This article draws upon new materialist and ecocritical theory (Karen Barad, Jane Bennett, Stacy Alaimo and others) to examine Baume’s treatment of the non-human landscape in the novel. The mind / matter, human / nature dualisms are among the novel’s core concerns. Baume emphasises the protagonist’s inability to identify with her body and depicts her feelings of alienation from non-human beings in vivid detail. This article highlights how, on a symbolic level, the author undermines these dualisms by offering a poetic depiction of the subtle connections and entanglements that bind the character’s body to the non-human landscape. Baume’s writing focuses on ordinary processes of exchange between human and non-human bodies, highlighting the crucial – albeit unnoticed – material connections that underpin the world we live in. L’émergence d’une conscience écologique dans un certain nombre d’œuvres des années 2010 a donné lieu à une évolution dans la manière dont les auteurs irlandais contemporains écrivent sur la nature. C’est notamment le cas du roman de Sara Baume intitulé A Line Made by Walking et publié en 2017, qui se déroule dans une zone rurale en Irlande et qui se distingue par son attention toute particulière pour le non-humain. Cet article s’appuie sur les théories néo-matérialistes et écocritiques (notamment sur les écrits de Karen Barad, Jane Bennett ou Stacy Alaimo) pour analyser le traitement du paysage non-humain dans le roman de Baume. Les dualismes entre le corps et l’esprit et entre l’humain et la nature font partie des thèmes principaux du roman. Baume met l’accent sur l’incapacité de la protagoniste à s’identifier à son propre corps et insiste sur le sentiment d’aliénation qu’elle éprouve face au non-humain. Cet article a pour but de montrer que, sur le plan symbolique, l’auteure remet en question ces dualismes en offrant une interprétation poétique des subtils enchevêtrements qui relient le corps de la protagoniste au paysage qui l’entoure.

Inspired by what literary scholar Lisa Lowe calls “the past conditional temporality”—or the “what could have been”—this paper examines how the work of 20th-century Cuban American performance artist Ana Mendieta challenges modernist ontologies that separate the human from the non-human, simultaneously calling on older ways of being and demonstrating that they never disappeared. Many argue that the ecological crises of the Anthropocene are in large part due to the proliferation of modernist worldviews that set humans apart from the non-human world. The rise of European rationalist philosophies in the early modern period played a central role in the proliferation of instrumentalist relationships between humans and the non-human world. This paper explores how Mendieta’s Silueta and Rupestrian Sculptures series (from the 1970s and 1980s) resist the logic of European capitalism and colonialism, revealing that the relationships that rationalism sought to subdue have always existed, will continue to exist, and can proliferate. Symbolic communication is a key means of mediating and actualizing relationships between subjects, and so, if a non-instrumental relationship is possible between the human and non-human, visual art ought to be a possible means of enactment. Through Mendieta’s work, this paper considers the mechanisms by which this is possible. By considering meaning-making as a basis for life, the co-constitution of human/non-human subjectivities, and the inherent permeability of the category of the individual, this paper highlights counter-modernist visual art practices that are of special urgency in the age of the Anthropocene.

This visual essay discusses drawing time in relation to the author’s graduation project, which is based on the paradigm of a multispecies world. Three design principles are derived from this paradigm: movement, hybrid and landscape as being. These relate to different notions of time and thus on drawing time. Movement means drawing the now. Hybrid is a material structure that shows non-human presence. This materiality implies that decay has to be drawn. The landscape as being is the ongoing landscape without end. In order to draw the three principles leading to the design intervention, fixed moments in time are chosen. In this visual essay 0 years, 20 years, and 30 years are shown. Time is drawn through a repetition of plans, sections and animation stills and through drawing specific human and non-human presence. In this way repetition, growth, decay and changing actors are shown. Drawing decay opened up new design possibilities. By comparing the repetitive animation stills, drawing time became a critical tool that showed idealization within the design. This visual essay shows both the repetition of drawings, as well as the discoveries it leads to.

International audience; This special issue of Revue d’Anthropologie des Connaissances offers a reflection on the development of diverse proposals and perspectives in the humanities and social sciences regarding the “work of nature”. This introduction provides a general but non-exhaustive overview of the notion of work in the knowledge production systems of animal and environmental studies. It firstly draws attention to the pioneering dimension of animal studies, as their seminal research called into question the Marxist legacy regarding the relation between work, subjectivity, and value. This subsequently gave rise to diverse reflections in the domains of the political economy and ethics. Secondly, this overview sheds light on the shifting boundaries of work in the environmental humanities to the realm beyond animals (i.e., microbes, plants, forest, biosphere). It brings to light the influence of animal studies as well as the characteristics and controversies of the approaches used in the environmental humanities to revise the separation between nature and work in response to the current ecological crisis. Finally, this overview shows how the tremendous interest in the notion of work in animal and environmental studies can help us to better understand and change our relationships with animals and nature.; Este número de la Revue d’Anthropologie des Connaissances plantea una reflexión sobre el desarrollo de proposiciones científicas dentro de las ciencias humanas y sociales a propósito del «trabajo de la naturaleza». La presente introducción elabora una cartografía general, mas no exhaustiva, de los usos de la noción de trabajo en los regímenes de producción de conocimientos de los estudios animales y ambientales. Se demuestra primero la dimensión pionera de los estudios animales, cuyos trabajos fundantes pusieron en tela de juicio el legado marxista en cuanto a la relación entre trabajo, subjetividad y valores. Tales trabajos alimentaron luego la reflexión en los campos de la ética y la economía política. Esta cartografía, además, echa luz sobre el desplazamiento de las fronteras del trabajo más allá del animal en las humanidades ambientales. Se plasma la influencia de los estudios animales, así como las particularidades y controversias de las aproximaciones de las humanidades ambientales, en su manera de revisar la separación naturaleza-trabajo para responder a la cuestión ecológica. Por último, se interroga el entusiasmo por el trabajo en los estudios animales y medioambientales como modo de conocer y modificar nuestra relación con los animales y la naturaleza.; Ce numéro de la Revue d’Anthropologie des Connaissances propose une réflexion sur le développement de propositions scientifiques dans les sciences humaines et sociales à propos du «travail de la nature». Cette introduction dresse une cartographie générale, mais non exhaustive, des usages de la notion de travail dans les régimes de production de connaissances des études animales et environnementales. Elle montre d’abord la dimension pionnière des études animales, où des travaux fondateurs ont remis en question des legs marxistes sur les rapports entre travail, subjectivité et valeurs. Ces travaux ont alimenté par la suite des réflexions dans le champ de l’éthique et de l’économie politique. Cette cartographie met ensuite en lumière le déplacement des frontières du travail au-delà de l’animal dans les humanités environnementales. Elle montre l’influence des études animales, ainsi que les particularités et controverses des approches des humanités environnementales dans leur manière de réviser la séparation nature-travail pour répondre à la question écologique. Cette cartographie interroge l’engouement pour le travail dans les études animales et environnementales, comme manière de connaître et de changer nos rapports aux animaux et à la nature.

Статья посвящена исследованию новейших тенденций континентальной философии на материале работ ее двух влиятельных представителей – Грэма Хармана и Квентина Мейясу. Приводится классификация кантовских тезисов Г. Хармана в качестве основы для последующего анализа спекулятивного материализма К. Мейясу и объектно-ориентированной онтологии Г. Хармана. Системы указанных авторов интерпретируются как радикализации одного из двух тезисов И. Канта. В связи с этим выводится «правило радикализации», устанавливающее невозможность одновременной радикализации обоих тезисов. Обнаруживается принципиальная зависимость мысли Г. Хармана и К. Мейясу от критической философии. Постантропоцентризм, как одна из наиболее характерных черт новейшей гуманитаристики, оказывается таким образом недостигнутым. «Нечеловеческое», прорыв к которому видится первоочередной задачей многим современным мыслителям, остается всякий раз «зараженным» человечностью, той или иной коррелятивной инстанцией. Исходя из этого, обосновывается необходимость построения более фундаментальных и независимых систем, не уступавших бы философской силе критицизма И. Канта. Актуальность работы заключается в переоценке спекулятивизма и постантропоцентризма вообще как продуктивной рефлексии современности о своем кантианстве – рефлексии, однако, не достигающей преодоления кантовского наследия., The article is devoted to the study of the latest tendencies of continental philosophy based on the works of its two prominent adherents – Graham Harman and Quentin Meillassoux. Harman’s classification of Kant’s theses is used for analyzing his object-oriented ontology and Meillassoux’s speculative materialism. These philosophical systems are interpreted as radicalizations of one of the two Kantian theses. Hence the «rule of radicalization» which states impossibility of radicalization of both theses is deduced. A fundamental dependence of Harman’s and Meillassoux’s thought on critical philosophy is shown. Postanthropocentrism, being one of the most distinctive traits of the modern humanities, is thus unachieved. The «non-humanness», breakthrough to which is seen as a primary aim by many contemporary thinkers, is every time still infected with humanness, i. e. one or another correlative instance. From there the necessity of creating more profound and independent philosophical systems which would not cede to the power of Kant’s criticism is drawn. Relevance of the article is in its reevaluation of speculativism and postanthropocentism in general as a productive reflection of modernity on its own Kantianism – reflection that does not, however, accomplish the overcoming of Kant’s legacy.

Tourism in national parks is on the rise and contributes to shaping notions of the non-human world (often depicted as ‘nature’). One country that is currently facing a shift towards an enhanced emphasis on tourism in its national parks is Sweden. This article aims to unravel, illuminate, and problematize ways of seeing the non-human world in tourists’ Instagram posts about Swedish national parks, and also to consider the productive effects these might have on the relationship between humans and the non-human world. In a discursive and visual cultural analysis, representations of the non-human world, how they are situated in historically inherited ways of seeing, and what implications they might have for how humans approach and understand the non-human world are traced and reflected upon. These representations construct ways of seeing the non-human world as a sublime, desolate, and physically challenging treasury of unique character. In this way, a romantic tourist gaze is constructed, which approaches the national parks as isolated enclaves and commodified havens that offer tourists an escape from humanity, grand views, and seclusion. The main implication of this tourist gaze is a sustaining of the approach to the human world and the non-human world as separated.

Establishing species identity in wildlife forensics and anthropology is pre-requisite fo prosecution of the legal cases and successful implementation of the regional laws and acts. However, identifying osteological collection, e.g., bones, skulls and skeleton of phylogenetically closely related species is a daunting task due to the taxonomic similarities and shared attributes among the species. In this context, fragmented samples like bones, tooth, and skulls are crucial source of evidences for undertaking any forensic assignments particularly in cases of mass fatality scenario. The present study established various metric and non-metric parameters among the skulls of human and non-human primates indigenous to India. The metric parameters and the linear measurements of teeth were dimorphic and found to be used as potential keys for species identification. The inter-canine distance of both the arches varied significantly among the species. In the non-metric parameters, the postorbital constriction and the supra-orbital ridge anatomy was found to be the best distinguishing factor. This study has introduced a baseline reference dataset of paired cranio-dental parameters to distinguish between the skulls of human and non-human primates.

A variety of healthcare robots for elderly care have been developed. However, as the elderly and caregivers experience psychological resistance towards not only new technologies but specifically to robots, the adoption of healthcare robots has scarcely progressed. This article aims to develop a service design method, which consists of a design process including design tools to identify jobs in an elderly care facility and to reveal what kinds of jobs to assign to service robots and to caregivers. This article develops a design method which is composed of six steps and adopts original design tools to identify jobs needed in elderly care facilities and assign them to human and non-human actors, including service robots. The tools include an actor map to visualize the Actor to Actor (A2A) network, a current jobs to be done (JTBD) worksheet to visualize existing jobs, a new JTBD worksheet to visualize new jobs, and an actor worksheet to summarize information about each actor including their philosophy. With this design method, we conducted a series of workshops with the aim to develop a service fulfilled by humans and non-humans at an elderly care facility in Shizuoka prefecture in Japan. The results of questionnaires administered to the workshop participants demonstrated the effectiveness of all the tools except the new JTBD worksheet. Also, the results of interviews with employees in the elderly care facility indicated the effectiveness of the approach, which reveals visible and invisible regulative, normative and cultural-cognitive elements through interviews with human actors, and embeds them in the service design process. The design method including the original design tools proposed in this article contribute to a service design method for the use of robots in elderly care facilities by allocating jobs to human actors and non-human actors appropriately, and it also contributes to the issue of psychological resistance to the adoption of service robots in these facilities, which brings efficiencies to society. The contribution of this article is to reframe the issue of resistance to the adoption of service robots in elderly care facilities to the issue of what kinds of jobs in an elderly care facility should be assigned to service robots or caregivers, and the development of a service design process including original design tools.

While myriad studies have explored the role of humans in online social media-based communities, fewer studies have examined the roles of non-human actors in those online places. This study uses the actor-network theory and the viable system model to analyze the roles of hashtags communities to gain a better understanding of the larger cybernetic ecosystem in which non-human actors operate. Actor-network theory provides the theoretical understanding that frames this study. The viable system model is a five-tier system based on methods of communication and control in both living and non-living entities. Data sources included fieldnotes, social media profiles, blogs, personal websites, personal communications, interviews, and demographic surveys. Findings suggest that non-human actors have an ability to affect change within the ecosystem, but non-human actors cannot be viewed as viable standalone systems. Viability is only possible when humans participate within the ecosystem at large.

Between 1975 and 1979, the Communist Party of Kampuchea (CPK) embarked on a genocidal program of sweeping economic, social, and political change. In an effort to modernize Democratic Kampuchea, as Cambodia was renamed, CPK officials forced the entire populace to clear forests; build dams, canals, and reservoirs; and grow rice in an effort to accumulate rapidly the necessary capital for industrialization. In doing so, upwards of two million people died from disease, hunger and malnutrition, torture, and execution. The broad coordinates of the genocide are well-established. To date, however, no scholarship has examined critically the role of non-human animals in the agricultural transformations initiated during the Cambodian genocide. Drawing on two bodies of scholarship, Agrarian Marxism and Animal Geographies, in this paper we examine the role of draught animals in the regime’s plans to build an economy around agricultural expansion and rice production for export. Specifically, we trace the new productive relationships into which Cambodia’s water buffalo and oxen became enmeshed, and the structures of violence within which these animals played an essential part. We find not only that the work of draught animals materially contributed to the CPK’s plans for state-building, but in the process, the new state–animal relationship became an exemplar of the idealized relationship between the CPK and its human laborers. We conclude that the human–animal relationship provides key insights into the mass violence that transpired in Democratic Kampuchea under the Khmer Rouge and to this end encourage future engagement with interspecies relationships in the Cambodian context and in genocide studies more broadly.

Dalit autobiographies narrate the journey of protagonists from the ‘untouchable’ communities of India towards self-realisation and their struggle for human rights. A vigilant reading recognises the...

This article approaches Andrea Arnold's American Honey (2016) as a contemporary manifestation of an eco-road movie. Although the film's expansive interest in the ‘natural’ environment and its non-human inhabitants aligns it with Arnold's earlier work, American Honey is unique for its complex engagement with the cinematic traditions of Hollywood genre films. I argue that Arnold's eco-aesthetics work to conflate the distinctions between human and non-human worlds, offering a de-romanticisation of the American picturesque vistas and exploring the intersections of human speciesism, masculinity and whiteness, as well as narratives of conquest and ownership. I focus on the ways in which the film both participates in and exceeds Arnold's previous ecocinematic approach in filming British landscape, while at the same time highlighting her distinctive contribution to the tradition of the road movie. If the conventional road movie tends to offer a sense of escape from the capitalist dystopia, American Honey displaces such a promise. In its complex treatment of the supposedly distinct realms of nature and culture, the film does not endorse a return to the mythical wild but, rather, draws attention to the messiness of ecological, social and economic entanglements, exposing both neoliberal and anthropocentric power structures. Ultimately, it is through the intertwining of the film's ecological orientation and its engagement with the conventions of the road movie and its antecedent, the Western, that such a critique is possible.

This article is a study of animals and supernaturalism in the Siri Paiboun crime series, featuring Siri Paiboun, the national coroner of the newly established Lao People’s Democratic Republic. Mainly informed by critical theories of animal studies , the article contends that the animal offers a critical intervention of crime fiction studies. Animals in the series are not just tools or companions to humans, but active agents that, along with preternatural happenings, operate to collapse the distinction between human and non-human animals. Categorised into speaking and gazing animals, fantastic animals, and real and symbolic animals, these animals serve to blur the demarcation line between subjects and objects, physical and spiritual forms, and animals and colonised subjects, respectively. Eventually, the trans-species traffic, witnessed by some of the human characters, results in the de-centring of the anthropomorphic definition of crime. Under supernatural circumstances, animals in this crime series function as a constant reminder that they can suffer like humans, and crime against animals should thus be punishable by law as crime against humans. Keywords: crime fiction; animal studies; supernaturalism; Colin Cotterill; Siri Paiboun

Cette contribution part d’une enquête menée auprès des associations écologistes dans la forêt de la Corniche des Forts à Romainville entre novembre 2018 et mars 2019. Cette forêt et la cité Gagarine qui la surplombe étaient promises à la destruction par suite du projet d’aménagement urbain d’un « éco-quartier » et d’une « île de loisirs » développé dans le cadre du « Grand Paris ». Or, comme l’ont montré les écologistes, on trouve dans cette forêt une plante rhizomatique dite invasive, la renouée du Japon. Cette plante qui ne pousse que sur des sols hautement pollués, notamment au plomb et au cuivre, présente un intérêt ontologique évident : d’un côté, elle signale l’existence d’une nature anthropisée, historicisée et modifiée par les activités humaines, une « nature historique » donc ; mais d’un autre côté elle témoigne de la puissance d’engendrement des organismes capables d’émerger au sein des milieux les plus transformés et les plus pollués. Tout se passe comme si cette nature détruite par deux siècles d’activités extractivistes était capable de réaffirmer sa puissance ontologique, malgré et contre le mode de production capitaliste qui l’exploite. Cet ensauvagement qui apparaît dans « les ruines du capitalisme » permettra d’évaluer la thèse de la « troisième nature » de l’anthropologue Anna Tsing. Si l’idée d’une puissance ontologique d’un réel capable de s’auto-déployer contre les activités sociales qui la détruisent est convaincante, je ferai l’hypothèse que le « matérialisme spéculatif » du philosophe Ernst Bloch offre la possibilité de penser la dynamis de la nature sans réintroduire une philosophie étapiste de son histoire (la « première », la « seconde » puis la « troisième » nature). Ce passage par la renouée du Japon nous permettra de défendre la pertinence d’une philosophie matérialiste de la nature adaptée à la catastrophe écologique. This contribution is based on a survey conducted among environmental associations in the Corniche des Forts forest in Romainville between November 2018 and March 2019. This forest and the Gagarin housing estate that overlooks it were destined to be destroyed following the urban development project to create an “eco-neighbourhood” and a “leisure island” as part of the “Grand Paris”. However, as ecologists have shown, this forest contains a so-called invasive rhizome, Japanese knotweed. This plant, which only grows in highly polluted soils, especially those containing lead and copper, is of obvious ontological interest: on the one hand, it signals the existence of an anthropized nature, historicized and modified by human activities, a “historical nature” therefore; but on the other hand, it testifies to the engendering power of organisms capable of emerging within the most transformed and polluted environments. It is as if this nature, destroyed by two centuries of extractivist activities, were capable of reasserting its ontological power, despite and against the capitalist mode of production that is exploiting it. This wildness appearing among “the ruins of capitalism” will allow us to evaluate the anthropologist Anna Tsing’s thesis of the “third nature”. While the idea of an ontological potentiality capable of deploying itself against the social activities that are destroying it is convincing, I will hypothesize that the philosopher Ernst Bloch’s “speculative materialism” offers the possibility of considering the dynamis of nature without reintroducing a step-by-step philosophy of its history (the “first”, the “second” and then the “third” nature). This study of Japanese knotweed will enable us to defend the relevance of a materialist philosophy of nature adapted to ecological disaster.

Lorsque l’ordre existant ne peut offrir de solution à la crise climatique, elle doit venir de la gauche radicale, et c’est précisément la raison pour laquelle l’idée d’écosocialisme de Karl Marx est plus importante que jamais. Dans ce contexte, il convient de réexaminer non seulement l’héritage de la théorie du « métabolisme social » d’István Mészáros et de ses successeurs – qui forment ce qu’on appelle l’« école de la rupture métabolique », avec des auteurs comme John Bellamy Foster, Paul Burkett ou Brett Clark –, mais aussi la théorie du métabolisme propre à Marx. Afin de mettre en lumière l’importance actuelle de la théorie du métabolisme chez Marx, après un effacement au cours du xxe siècle, cet essai vise à dégager les trois niveaux du concept marxien de « rupture métabolique », ce qui implique également d’identifier trois niveaux différents de « déplacement métabolique » donnant un fondement théorique à l’actualisation de la théorie marxienne du post-capitalisme à l’ère de la crise écologique mondiale. When the existing order cannot offer a solution, the solution to climate crisis must come from the radical left, and this is precisely why Karl Marx’s idea of ecosocialism is more important than ever. In this context, it is worth revisiting not only the legacy of István Mészáros’s theory of “social metabolism” and that of his successors – who can be categorised as comprising the “metabolic rift school”, which includes John Bellamy Foster, Paul Burkett, and Brett Clark –, but also Karl Marx’s own theory of metabolism. In order to highlight the contemporary importance of Marx’s theory of metabolism, after its long suppression in the twentieth century, this paper aims at classifying three different levels of Marx’s concept of “metabolic rift”, which also entails clarifying three different levels of “metabolic shift” as the theoretical foundation for updating Marx’s theory of postcapitalism, in the age of global ecological crisis.

En s’appuyant sur une enquête ethnographique de long cors dans trois complexes agro-industriels au Cameroun, l’article explore la manière dont les corps biologiques des travailleuses et travailleurs, ainsi que la matière végétale vivante, y constituent des protagonistes de l’expérience du travail. Il restitue pour cela la configuration particulière qui s’impose à ces salarié-e-s, généralement d’origine rurale et évoluant aux marges mais non pas à l’extérieur de l’emploi formel. Il examine l’organisation du travail et le mode de rémunération construits historiquement par ces entreprises, et montre qu’ils sont à l’origine d’une emprise sur les corps. En cherchant à appréhender cette dernière, les salarié-e-s tendent à élaborer un mode d’appréciation de soi et des autres qui fait une place centrale à leur corps biologique et à sa mise en calcul. Ils et elles sont cependant confronté-e-s à la difficulté d’anticiper et d’homogénéiser les tâches de travail, qui portent sur des organismes végétaux résistant à la standardisation. La diversité des rapports individuels à l’expérience du travail dans la plantation révèle en outre le poids des socialisations préalables dans la capacité à apprivoiser la menace représentée par la transgression des limites du corps, menace qui affecte cependant l’ensemble des ouvrières et ouvriers. Based on a long-term ethnographic survey in three agro-industrial complexes in Cameroon, the article explores how the biological bodies of workers, as well as living plant matter, are protagonists of the work experience in the plantations. To this end, it describes the particular condition of these wage-earners, generally of rural origin and located on the margins but not outside formal employment. It examines the organization of work and the mode of remuneration historically constructed by these companies, and shows they are the origin of a form of control over bodies. Seeking to make sense of this, the workers tend to develop a way of appraising themselves and others that gives a central place to their biological body and its calculation. However, they are faced with the difficulty of anticipating and homogenizing work tasks, which involve plant organisms that are resistant to standardization. The diversity of individual relationships to the experience of working on the plantation also reveals the influence of prior socializations on the ability to deal with the threat represented by the transgression of the limits of the body, a threat which nonetheless affects each and every labourer.

Abarcamos el territorio enmarcado en la cosmopolítica y cómo esta pone diferentes usos y ocupaciones territoriales en relación con la administración de la naturaleza en el Antropoceno junto a los derechos de pueblos indígenas en esa naturaleza. La naturaleza, comprendida como un bien de protección, emerge desde un mundo lleno donde las personas están demasiado cerca unas de otras; entonces, los espacios libres de la naturaleza deben ser administrados bajo leyes medioambientales modernas, como parques nacionales o áreas marinas protegidas. Empero ¿qué sucede cuando una comunidad indígena vive en aquellos territorios y debe seguir las reglas de legislación política y medioambiental? Los kawésqar de Puerto Edén (Patagonia Occidental) mantienen un patrimonio cultural de nomadismo y caza basada en la navegación por el kawésqar waés, el cual coexiste con Patagonia Occidental (territorio político) y el agua se vuelve un elemento de apoyo que permite la vida tradicional kawésqar junto con un colectivo no humano mayor dentro de un territorio cuya agua es una sola, sin divisiones. En este contexto, el derecho de ser nómada y cazador es analizado bajo la cosmopolítica donde el colectivo humanos/no humanos integran un cosmos donde la naturaleza no es una administración medioambiental.

The relationship between social structure and eye contact in non-human primates.

Human development has been studied for over a century, but the molecular mechanisms underlying human embryogenesis remain largely unknown due to technical difficulties and ethical issues. Accordingly, mice have been used as a model for mammalian development and studied extensively to infer human biology based on the conservation of fundamental processes between the two species. As research has progressed, however, species-specific differences in characteristics between rodents and primates have become apparent. Non-human primates (NHPs) have also been used for biomedical research, and are now attracting attention as a model for human development. Here, we summarize primate species from the evolutionary and genomic points of view. Then we review the current issues and progress in gene modification technology for NHPs. Finally, we discuss recent studies on the early embryogenesis of primates and future perspectives., In this article, Nakamura, Tsukiyama, and colleagues summarize primate species from an evolutionary and genomic point of view, and review the current issues and progress in gene modification technology for non-human primates. They also discuss recent studies of the early embryogenesis of primates and future perspectives.

O presente artigo aborda, partindo do ordenamento jurídico brasileiro, a guarda de animais domésticos em caso de dissolução da conjugalidade, contextualizando a socialização e domesticação do animal e como o direito trata dessa matéria. Os animais não-humanos são dotados de sensibilidade, devendo ter sua condição de vulnerabilidade reconhecida e seus direitos garantidos, sendo expressamente proibidas práticas que coloquem em risco sua função ecológica, que provoquem a sua extinção ou os submetam à crueldade. Algumas situações referentes aos animais não estão bem definidas. O Direito Brasileiro possui previsão específica para casos envolvendo relações de família e a partilha ou guarda de animais, mas a jurisprudência é vasta e o número de demandas mostra a importância do estudo e regularização dessa temática.

This article examines the pornographic representation of Hailiwa and Daokousu, from Songzhuxuan’s novel Yaohu Yanshi, where a sworn brotherhood incorporates an egalitarian homosexual relationship, ...

Feeling at home on the field of play offers insights into sport as a social experience between humans and the non-human world. Players, in whatever sport, but especially outdoor team sports, engage...

This article examines the possibilities of visual culture to open new perspectives on interspecies relations by analyzing self-portraits from visual artist Elina Brotherus’s photography series Carpe Fucking Diem (2011–2015). Brotherus has suggested that this series talks “about a failure to have a family with kids and give normality the finger”. The self-portraits can be seen to address this “failure” to have a normative nuclear family, while simultaneously questioning the desirability of the norm itself through Brotherus’s relationship with her pet dog, dachshund Marcello. The article explores the more-than-human notions of kinship and family in Carpe Fucking Diem, drawing on Donna Haraway’s concept of companion species, as well as discussions on new materialism and posthumanism. The concept of companion species deconstructs human exceptionalism and the boundaries between human and animal, and indicates that the physical and affective co-becomings between humans and the non-human significant others co-evolve with each other in complex and asymmetrical ways. In affective and embodied readings of three self-portraits and one video work from the Carpe Fucking Diem series, I examine how Elina Brotherus’s self-portraits call into question the normative notions of family as human-centered and heteronormative.

The article aims at finding out the impact of COVID-19 on forest and wildlife crimes, as the novel coronavirus or COVID-19 stalled our daily activities in the most unexpected manner. Studies have shown that the origin of any influenza virus is typically from animals.2 Thus, a direct nexus can be established between wildlife trade (primarily which is illegal) and the spread of coronavirus. United Nations Environmental Programme of 2016 identified issues of upcoming zoonotic diseases while discussing their emergence and re-emergence and its link with the ecosystem. In this article, an attempt is made to understand the framework and stance of International Criminal Court in regard to the environmental crimes. Further this article mentions the role International Criminal Court can play if the office of prosecutor were to try and prosecute the cases of environmental crimes. Further, Sustainable Development Goals 13, 14 and 153 play an important role in this secondary study. Since these goals have presented us with the opportunity to interlink goals with one another and thus discuss the need of protecting and conserving non-human victims of environmental harms along with human victims. Study of reports from international and national organizations, law journals, case laws, news reports, books, commentaries, etc., are used and finally the conclusive remark is based on the interpretation of this primary data. This article solely proposes to analyse and identify the challenges faced by non-human victims mainly forest and wildlife during the course of pandemic outbreak.

The study „The mutual engagement of human and insect sphere in Čapeks´ most-played drama“ attempts at a contextual perspective on the human and natural spheres of Čapeks celebrated „insect play“ (Ze života hmyzu). Summing up the potential thematic and structural influences on the play (such as L´Oiseau Bleu), the study uncovers the structure of the play (the mise-en-abyme and circular composition) and proves it to be one of the key interpretative tools for its understanding. The other analytical tools are derived from detailed evaluation of the figure of the Tramp (a universal human figure) and of the individual insect groups (types). In the final search for the core dynamics and the message of the play, the influence and legacy of Jean-Henri Fabre is recalled, alongside the authors´ own perspective.

In her article 'Othering Time: Strategies of Attunement to Non-Human Temporalities,' art curator and researcher in the field of art and ecology Alice Smits delves into artistic practices that tune into deep time and non-human time zones. Starting from the viewpoint that our current ecological crisis is in need of developing an ethics of care towards generations far into the future and life forms extremely different to ours, she discusses art and aesthetic knowledge as particularly well suited for experimentation with new stories and sensibilities about our place in time. Making use of geologist Marcia Bjornerud's concept of 'timefulness,' the article focuses on several art projects by Rachel Sussman, Katie Paterson and Špela Petrič, whose works engage in developing a more time-literate sensibility that aims to understand how our everyday lives are shaped by processes that vastly predate us. Underlining changing ways of understanding of time and space by opening up to what is referred to in the title as 'othering time,' art opens up as a discourse in its own right that can interrogate the sciences as a specific epistemological framework that is in need of revision. The author concludes with a few references to how these artistic practices change her own curatorial practice.

'(non)human histories: rock reading and remembering as strategies of telling time' takes as its starting point the otherworldliness of the geologic time scale. In search of a more entangled, (non)human imaginary of time, it interweaves the geologic understanding of time with understandings of time formed through remembering and (hi)storytelling.

In the whole universe, from the lowest beings to the highest ones, love permeates through the entire world of existence. Love is one of the hallmarks and perfections of existence in animals. This survey was done to illuminate and explain Mullah Sadra’s ontological viewpoint on the entity of sentiments and the inborn and innate love in the existence of non-human animals. The analytic and descriptive method (library documentary) was used to conduct this study and research. An animal is one of the creatures in the essence of the existence that possesses its own perfect attributes. Animals have souls, the effects of which are life, perception, free choice, and emotions (love). Animals have an order for their existence, and they are attributed with perfection to the extent of their intensity and weakness. That is to say, all animals are not at the same level. Their perfection is also the same as their existence is. There is life, perception, and love in animals, but it depends on their proportion of existence. All animals are in love, but every animal having the highest share of its rank enjoys more love. Mullah Sadra’s ontological principles in proving the existence and flow of love in animals are that the existence is ‘original,’ ‘non-composite,’ ‘equivocal,’ and ‘coextensive’ with life, conception and love, and ‘God, the Almighty, is the true Beloved of all beings including animals’ souls.’ Evolutionarily, animals can only move to the point where humanity of human beings begins.

Yeats's use of avian imagery forms part of his turn toward a modernist poetics, particularly in volumes written in response to social and political upheavals, world war, and revolution in Ireland. Yeats's birds vacillate between symbolic presences and literal creatures, but in his most experimental work, he uses the avian to explore the limits of human consciousness and of empathy, epistemological queries central to modernism. Considering Yeats's post-1914 poetry through a less anthropocentric view, this article interprets his engagement with politics and revolutionary action from an ecologically-complex and inclusive standpoint, revealing his more nuanced ethical position at a moment of profound cultural, political, and class-based change. His recognition of an avian other-ness offers both an objective correlative for the opacity of other people, and simultaneously presents a world view that grants birds and animals their own consciousness.

Several animal species have demonstrated same/different concept learning. In the case of the pigeon, that concept has been investigated through multiple distinct methodologies. These approaches to same/different learning have each been evaluated thoroughly for their support of concept transfer and the nature of their controlling features. This now extensive literature has the distinct limitation that the breadth of same/different concept learning has not been compared by looking at transfer between these methodologies. Towards this end of examining the general abstractness of same/different concepts, we discuss several methods for exploring relationships between the same/different concepts from these diverse paradigms and the possible existence of modality-independent same/different representations.

This qualitative study aims to reveal tourists' perceptions of non-human species in zoos while adopting an animal rights perspective. Study findings indicate that tourists are concerned about the well-being of animals that are kept in zoos and conceive that animals in zoos are distressed and “unhappy”. Yet, they value the outcome of their zoo experience and interaction with animals, thus continue to visit zoos for leisure/educational purposes. The study's findings enable the conceptualisation of zoos, their societal impact, tourists' concerns about animals kept in zoos and the need of tourism stakeholders to transform zoos.

Domestic animals, which started to live with human-animals thousands of years ago, were regarded as “things” which were created for human service and deprived of emotions until the end of the 18th century. This idea of “animals are machines” began to change in 1789, when the British writer, philosopher and social reformer Jeremy Bentham wrote that “The question is not, «Can they reason?» nor «Can they talk?» but, «Can they suffer?» Why should the law refuse its protection to any sensitive being?”. Bentham added that “The time will come when humanity will extend its mantle over everything which breathes.". Today, despite a general tendency for adopting legislation aiming to protect non-human animals and to criminalize animal mistreatment and abuse, the reality is that there are still improvements needed to be done in order to consider animals as sentient beings. This reviewing paper identifies and discusses the different philosophies and theories that are in the basis of the animal rights, which include mechanistic, utilitarianism, welfarism and abolitionism.

This paper analyzes the biosocial origins of ritual by pointing to its significant social and evolutionary functions. Furthermore, it offers a detailed analysis of ethological studies on rituals in non-human species that are considered groundwork for an integrated analysis of rituals in people. Due to the fact that sociological and anthropological studies of rituals were aimed at studying social functions of rituals and rituals as a form of social interaction and neglected the existence of biogenetic models as the basis of ritual behavior, the aim of this paper was to indicate that ritual is not only a product of cultural development but that it has played an adaptive role in the processes of biological and cultural evolution.

Engaging with the new materialist views on death and life beyond anthropocentric views of self, this paper examines the ambiguities of conceptualizing the boundaries and relations between the human and the non-human. The non-human agency, by going beyond the limited cultural notions of subjectivity and ‘self,’ shows the possibility of an ‘other’ that though is entangled with the human self also offers an agentic capacity of its own. Therefore, by focusing on Rosi Braidotti’s views on new ways of conceptualizing death, of the necessity of accepting death as the pre-condition of our existence and part of the cycles of ‘becoming,’ the intra-actions between the human and the non-human, the self and the other, animate and the inanimate, the paper analyses how such an approach further opens up greater collaborative possibilities of thinking ‘life’. Exploring the entangled conceptual relations of human and non-human within a literary narrative and the ambiguities it poses concerning determining their boundaries, this paper will investigate the idea of haunting, the usage of memory and history, and the interconnectedness between the self and the other in Elizabeth Bowen’s well-known short story, ‘The Demon Lover’. In doing so, the paper shows how Bowen’s use of literary language itself generates the new materialistic concerns of the mesh of human-nonhuman entanglements. A close new materialist reading of the text, along with a thorough examination of the usage of excess, therefore illuminates not only newer ways of reading Bowen but also for examining the entanglements of human self and non-human other.

An aesthetic and epistemological departure from ocular centrism has occurred in the wake of current technological evolutions and the posthuman turn. The sonic exploration of the more-than-human takes artists and philosophers beyond anthropomorphism to reveal the hidden patterning of life forms and yet-unfathomed universes. The conflation of nature(s) with culture(s) is one shift that takes place when thinking with sounds and rhythm and studying our environments. On an ontological level, a reordering of subject and object occurs when encountering the reciprocal relationship of sounding. What if culture is actually nature? How does technology connect with botany, and what does it mean to engage the environment with the expanded tactility of the ear? This essay observes current inter-species practices in sound art by revisiting philosopher Susanne Langer’s theory of an embodied and embedded mind. Her “new key” in philosophy emphasizes music as a dynamic sound-pattern to conceptualize a semiology of artistic forms that renders human feeling in regard to non-human antecedents. This serves as a tool to trace the preconceptual substrata of mind, leading us through process-oriented studies of nature and psychophysical affect. Thinking with Langer involves the interconnection of natural systems, behavioural patterns, and human expression, which emerges in art.

During the last decade there has been an upsurge in the development of mother-child programs based on biomedic conceptions. Drawing on ethnographic material from research with Ticuna indigenous people, I call for the need for dialogue between these programs and indigenous notions of personhood recognizing their influence on the understanding of conception and childcare practices. In this chapter, I explore how Ticuna people conceive the way in which the person is shaped and its influence on each stage of the reproductive cycle, describing the role that different human and non human agents play in this process. Ethnographic research combined participant observation, informal conversations and semi structured interviews with women and man of different ages. This information was analysed with the procreative chronographie technique proposed by Lázare and Fons (2016), which helps to identify the different stages of the procreation cycle from an exegetic point of view. A lo largo de la última década se observa un creciente incremento en la ejecución de programas materno-infantiles basados en concepciones biomédicas. A partir de una investigación etnográfica realizada en comunidades del pueblo ticuna, argumento la necesidad de que estos programas dialoguen con las nociones indígenas sobre cuidados durante el proceso procreativo, reconociendo la existencia de diversas formas de concebir a la persona y su incidencia en las maneras de entender la concepción y las prácticas de cuidado delembarazo, parto y puerperio. Este artículo busca profundizar la forma como el pueblo ticuna concibe la construcción de la persona y su influencia en cada fase del proceso reproductivo, describiendo el rol que cumplen diferentes agentes humanos y no humanos. La investigación etnográfica combinó la observación participante, conversaciones informales y entrevistas semiestructuradas a mujeres y hombres de distintas edades. La información recogida se analizó con la técnica de la cronografía procreativa propuesta por Lázare y Fons (2016) que permite identificar las etapas del proceso procreativo desde el punto de vista exegético.