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This article focuses on embodiment and the centrality of embodied methods to multi-species research. We argue that taking the body as our methodological starting point is essential to researching human–animal relations but that bodies engage with and are engaged by the research process in a multiplicity of ways. In this we follow Vinciane Despret's analysis of the partial affinities between animal scientists' bodies and the animals they are researching and suggest that sociology's distinction between sociology of and sociology with the body glosses over the complexities of inter-corporeal encounters. We explore these questions through a discussion of our multi-species ethnography of dog training cultures in the UK, looking at the training of companion dogs, guide dogs and police dogs. We pay attention to the different forms of embodied engagement that these training cultures make possible for us as researchers and reflect on the place of embodied communication in both the training and research relationship. We consider the disembodied training necessitated by the transition to online classes during the Covid pandemic and the consequences of this for our ability to create partial affinities with the dogs and their humans. We argue that the methodological challenges of our times require that we develop methods that attend to our multi-species world, rather than focusing exclusively on the human, and that bring into being a social reality which is less anthropocentric. [ABSTRACT FROM AUTHOR]

The social sciences and humanities have become increasingly critical of the anthropocentrism that supports exploitative relations with the non‐human domain. This shift in positionality recognises that non‐human beings and ecosystems are not humankind's passive subjects but the co‐creators of shared lifeworlds. A logical consequence is a greater appreciation of the rights and interests of non‐human beings and ecosystems, both in law and in the decision‐making processes that shape human‐environmental relations. This requires some form of pan‐species democracy that simultaneously respects biocultural diversity. Drawing on ethnographic research on the River Stour in Dorset, this paper considers how we might reimagine the notion of community to encompass human and non‐human inhabitants in river catchment areas. It considers what 'speaking for the river' would entail, and what a river might want to say. Employing anthropological approaches to art and material culture, examining 'what things do', and the multi‐species ethnography that illuminates interspecies relations, this requires an imaginative leap, not into faux animism, but into serious consideration of the river as an active partner in human‐non‐human relations. This requires us to understand the river's properties and behaviours, and how it acts both creatively and destructively upon all of the living kinds that depend upon it—and vice versa. What does a river need to ensure its own flourishing and that of its dependent communities? This paper considers how 'listening to the river' enables the representation of its needs and interests in decision‐making processes. [ABSTRACT FROM AUTHOR]

This paper is based on ethnographic fieldwork and collected oral histories in 2019 in the Lofoten islands, as well as on archival research. I investigate the complex creation of kinship networks between humans and skrei in the Lofoten islands. I argue that the constant struggle to survive for both fish and fishermen embedded in larger capitalist ecologies of exploitation creates a symbolic shared substance between fish and fishermen, which, despite the often-unequal antagonistic nature of their relationships, allows us to rethink of definitions of kinship between humans and nonhuman others. [ABSTRACT FROM AUTHOR]

Copyright of Farol - Revista de Estudos Organizacionais e Sociedade is the property of Farol - Revista de Estudos Organizacionais e Sociedade and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Sociological interest in research with nonhuman animals is growing, but theoretical discussion of the importance of 'multi-species ethnography' or 'embodied empathy' has not, as yet, yielded many practical, qualitative methods. Taking as its case study the systematic cultivation of 'the felt sense' in an equine-assisted personal development site, referred to here as The Forge, this article discusses what role our bodies should play in ethnographic research with nonhuman animals if we wish to approach, in the words of Vinciane Despret, 'what matters' to them. In particular, it explores the potential of the 'felt sense', worked through somatic-emotional and attentional practices, for achieving greater researcher reflexivity in the field. Using stories, drawings and videos from the research site, I show that finding 'clean communication', a place from where the horse's active voice can begin to be 'heard', requires an embodied, reflexive methodological labour that, following Beth Greenhough and Emma Roe, I describe as 'experimental partnering'. This understands the horse's behaviour as phenomenologically co-produced, rather than as an object of study, but nonetheless requires clients to cultivate a critical distance from their emotions and assumptions. I argue that the practical techniques employed have methodological relevance for human–animal relations in the field. [ABSTRACT FROM AUTHOR]

Studies on animal cognition, emotion, language, culture, and politics have shown that non-human animals are agents who engage in self-willed actions and have an interest in shaping their own lives. In today’s world, however, animals’ lives are affected significantly by circumstances that humans have created, including animal farming systems. The current paper explores how the agency of cows relates to technology by reporting on fieldwork performed in the Dutch dairy sector. Multi-species ethnography was used as a flexible methodology that allowed readjusting questions and methods as our research developed. In the first research phase, observations and informal talks were held on six farms which had been recruited on the basis of convenience sampling and which were each visited for one full day. In the second research phase, five more farms were selected for 1-day visits through theoretical and snowball sampling, and one farm was visited repeatedly for in-depth observations. The observational strategies used included following individual actors (farmers, cows or technologies) and documenting their interactions with other actors; participating in daily routines such as feeding cows roughage and scraping manure; witnessing cows’ responses to non-routine events such as the introduction of new technologies or new cows; and sometimes waiting for notable occurrences by just ‘hanging out’ with cows. Observations and informal talks were in this research phase complemented by a small number of interviews with farmers, cow shed designers, and technology developers. Our main conclusion is that the agency of dairy cows is presupposed and mediated by dairy farming technologies. Dairy farming technologies presuppose cow in the ‘scripts’ and ‘programs of action’ which they enforce: they require cows to act in specific ways, anticipate some ways in which cows could disrupt technological routines, and (successfully or unsuccessfully) attempt to ensure cows’ cooperation by appealing to their wants and desires and their ability to learn. Dairy farming technologies thus assign to cows not only the ability to perform ‘metabolic labour’ but also the capacity to act purposively and learning abilities. Technologies mediate cow agency by (co–)shaping how cows express agency in relation to other entities, including other cows, humans, other non-human animals, material entities including technologies, and the world at large. That technologies can be relevant for animal agency in various ways raises the question of how technologies can be designed for agency – although the concept of animal agency also challenges us to reconsider animal agriculture more fundamentally.

A defining scientific challenge of our time resides in capturing the complexities of the processes of livelihood adaptation in contexts of accelerating environmental and social change. In this study, we adopted a relational and multi-species approach to investigate the ways in which beekeeping practices among Maa-speaking pastoralists in Laikipia, Kenya, have been affected by manifold interacting drivers such as expansion of economic frontiers, livelihood commodification, declining social cohesion, and widespread environmental change. Our study revealed that beekeeping is a main livelihood practice responding to material and cultural needs, embedded in a changing web of social and ecological variables where adaptation is a continuous process involving social-ecological feedbacks and multi-species agencies. New livelihood trajectories—namely from extensive, subsistence-aimed, log hive–based beekeeping toward a homestead-based, market-engaged form with modern hives—emerge from the heterogeneous responses of households and communities to these dynamic interactions. Tracking changes in social-ecological entanglements around beekeeping enabled us to capture adaptation as a relational and multi-species process, an approach particularly useful among communities whose livelihoods depend directly on the local environment. [ABSTRACT FROM AUTHOR]

Based upon a multi-species ethnography of companion dog training in the UK, this paper examines the training class as a site of inter-species communication through which dogs and their humans are mutually affected and transformed. We argue that dog training represents an important form of multi-species learning in which participants (human trainer, trainee and canine) shape one another, jointly if asymmetrically, through the performance of particular tasks and challenges. Successful training requires 'attunement' to the haptic and sensory experiences of another species and the creation of shared embodied languages through which relationships of trust and reciprocity are formed. Responding to calls for less human-centred methods we examine the possibilities of visual and ethnographic methods for capturing the 'animal's point of view' and explore how deep ethnographic involvement of the researcher's own body can draw attention to the everyday complexities of embodied inter-species communication. We consider the importance of our own embodied learning in decentring the human in the research process, engendering a corporeal understanding of the multi-sensory nature of inter-species interaction and transforming ourselves in the process. Through the use of ethnographic vignettes, photos and video stills we highlight the importance of body language, sound, touch, smell and training atmospheres in the creation of shared knowledges. In doing so we explore the possibilities of such methods for evoking the affective dimensions of human-canine interactions and attending to the complex and multiple actors and sensibilities which comprise multi-species training relationships. [ABSTRACT FROM AUTHOR]

Ecological breakdowns are posing many serious threats to the lives of both humans and wild animals in the spaces where those lives are shared. Today the intensification of conservation-related conflict is one of the main ecological challenges faced in the Western Ghats of India. This article explores some of the complex interactions between different groups of people, such as wealthy farmers, small-scale farmers, and Adivasi (indigenous) people, and Asian elephants and suggests potentially non-conflictual approaches to sharing spaces with these elephants. The study used a multispecies ethnographic approach as a primary research method and focused on detailed stories and anecdotes narrated by the inhabitants of the study area who had long experience of living with these elephants and who frequently encountered them. Based on insights offered by the stories and anecdotes, the article argues that the lives of elephants and those of people are deeply and intimately interconnected and co-constructed in the study area; such ‘naturecultures’ of elephants and humans constitute a complex whole. The stories highlight that most people in the study area know that elephants have agency and are intelligent, emotional beings, and can subvert human attempts to control them. According to local people, each individual elephant possesses a distinct personality: some are good, some are quarrelsome, and some are bad. People believe that, just as human beings do, elephants also perceive and respond to individual humans differently; such beliefs, and the stories created out of them, are non-anthropocentric in nature. Overall, this article explores how understanding, and treating seriously, the concepts, beliefs, and experiences of multidimensional elephant agency can be beneficial for envisioning possible new ways for human-elephant coexistence.

The paper discusses seclusion experience ("social distance") during covid19 pandemics from an autoethnographic situation. It faces the challenge of some reduced multi-species ethnography within standard space/spacialization typical of Western modes of existence - a room and its window in a flat. The question of Anthropocene and zoonosis brings up the context of eschatological impasses and necessary postponement of the end of the world. The event summons up related themes from hummingbirds and other species agenced by their ephemeral presence, namely: illness experience, solastalgia, discursive drive and cloister theory revisited. Confinement or isolation, which became political - opened up to an unavoidable minimalist landscape apparently poor in animals or plants, emulating some zen garden or even a desert. Equally, it suggests growing emphasis on multi-species ethnographies involving endangered animals, 'edge' experiences, but also regarding unnoticed or undervalued urban species. [ABSTRACT FROM AUTHOR]

Stemming from a multi-species ethnographic research on the cohabitation between humans and crocodiles in village of Bazoulé, Burkina Faso, the article describes the use of play and drawing as research instruments for understanding how children see crocodiles, the precepts informally transmitted to them by adults about this animal and, ultimately, the unverbalized perception of this human community about crocodiles. [ABSTRACT FROM AUTHOR]

This paper draws from short ethnographic fieldwork and collected oral histories in the Lofoten Islands in Northern Norway in 2019. In this paper I follow “skrei”, the Norwegian codfish (Gadus morhua). I explore what I call the “nomadic symbiosis” of islanders and skrei via their diachronic entanglements, as these appear in historical and present narratives, in changing ideas around economic development and progress, but also in the changes in the physical and political landscapes. These moments of connection, all challenge human-centric views arguing for skrei’s agency in cuisine-making, but also vis-à-vis identity-making, as skrei became recognized conjuring a newfound sense of belonging and becoming part of an imagined community within the Lofoten islands and beyond. I argue that these meaningful interactions create worlds that decenter human agency and revisit the notion of cuisine and nation-building processes as truly multispecies entanglements.

Research on informal urbanism has shown that certain informal activities are often discouraged or seen as requiring regulation, while others are endorsed by city authorities. An indicative example is guerrilla gardening, the illicit cultivation of someone else’s land, usually positively perceived as a form of activism. This article illustrates a case from the Global South where guerrilla gardening poses a threat to public spaces, through examining how it is part of an att empt by home and business owners to spill over their legal boundaries and expand into public spaces around their homes and businesses, most commonly for private gain, sometimes through making those spaces unusable for others. By employing ethnographic research, the article illustrates how plants are being tactically deployed to expand private space into public. It presents results of ethnographic fi eldwork in two parts of Limassol, Cyprus, a relatively poor and neglected neighbourhood and the Limassol Marina, an area that has witnessed a rapid – if not rabid – development in the past few years. It illustrates a unique case where informal tactical gardening interventions in public space may exclude community members – sometimes even from using a public space – as opposed to most literature that considers guerrilla gardening as a pathway to producing engaging and sustainable communities. The main contributions of this article lie in the dark side of tactical gardening which is not necessarily resistance oriented. [ABSTRACT FROM AUTHOR]

Dying is one of the basic existential experiences which, at the most fundamental level, both connects and separates humans from the rest of animate nature. What they have in common is the biological dimension, while divisions occur at the cultural level. Within Western culture, based on the Christian religion, the death of an animal, seen as a soul-less being, is deprived of the sacred dimension and perceived as a biological act of cessation of all vital functions. This belief is contrasted with the perspective of companion animal caretakers, for whom the individual experience of going through the process of dying and the death of their pet can be a traumatic experience, comparable to the experience of the death of a human loved one. In this article, I consider the following: caretakers' reactions to the loss, the specificity of the bond that affects grief, analogies between mourning after the death of a human and a pet, the role of ritual in the mourning process, strategies and ways of reorganizing the relationship with the deceased pet, and social attitudes faced by the caretakers in response to their grief, with particular emphasis on the phenomenon of disenfranchised grief. The text is based on ethnographic qualitative research focused on the caretakers' experiences related to the disease and death of companion animals. [ABSTRACT FROM AUTHOR]

The welcome development of the veterinary humanities, and veterinary anthropology specifically, raises the question of its potential relationship with the now well-established field(s) of the medical humanities, and of medical anthropology. Although there are national variations, the term “medical humanities” generally refers to either the tapping of the humanities to improve medical education by developing, through engagement with the humanities like literature and visual art, skills in empathy, visualization and expressivity, or alternatively, it refers to the application of humanities approaches of cultural critique to the presumptions, practices and institutions of the human medical world to denaturalize the ideologies of knowledge that contemporary human medicine professions depend upon. This article reflects on the potential impact that the development of a veterinary medical humanities could have on the field of (human) medical humanities and vice versa. Could such a development force a re-conception of notions of agency, of consent, and of the position of “patient” when the (human based) medical humanities is expanded to include both human and veterinary medicine? What would the potential usefulness, or limitations, both in conceptual and in applied terms, be of constructing a multi-species notion of “medical humanities?” What can such a comparative approach offer to veterinary medicine, in practice and in terms of the curricula of veterinary training? To reflect on these questions, this article draws on my multiple years of fieldwork in veterinary clinics and classrooms to first lay out the constituent components of the formal practice of contemporary veterinary medicine (at least in the U.S.) in terms of the roles that species specificity and relations to humans play in the delivery of care, and then seeks to center the animal in these practices to ask questions about consent, resistance, veterinary obligation, and the role of finance in comparison with human medicine. These similarities and differences will form the basis for a consideration of the effects of enlarging the medical humanities to encompass more than one species.

How can care and cruelty, intimacy and indifference, passion and combat, and attachment and detachment coexist in interspecies relations? How can we develop a deeper understanding of more-than-human relatedness through the study of this nexus? Specifically, how can an understanding of cockfighting as an expression of intimacy lead us to redefine crucial cultural themes such as "masculinity" and "honor" in a rural Pakistani setting? Based on yearlong ethnographic fieldwork in rural South Punjab, this paper argues that in order to understand the multiple modalities of human-rooster relationship, our analysis should delve beneath the visual spectacle and engage with local ways of sensing and understandings of the practice. It contends that a multisensory analysis of cockfighting that focuses on the interplay of different senses – including the sound of roosters, the smell of their bodies, their preference in taste, texture of their plumage and muscles, and the sight of their fight – can help critique and refigure Clifford Geertz's interpretation of cockfighting as a "cultural text." [ABSTRACT FROM AUTHOR]

Studies on animal cognition, emotion, language, culture, and politics have shown that non-human animals are agents who engage in self-willed actions and have an interest in shaping their own lives. In today's world, however, animals' lives are affected significantly by circumstances that humans have created, including animal farming systems. The current paper explores how the agency of cows relates to technology by reporting on fieldwork performed in the Dutch dairy sector. Multi-species ethnography was used as a flexible methodology that allowed readjusting questions and methods as our research developed. In the first research phase, observations and informal talks were held on six farms which had been recruited on the basis of convenience sampling and which were each visited for one full day. In the second research phase, five more farms were selected for 1-day visits through theoretical and snowball sampling, and one farm was visited repeatedly for in-depth observations. The observational strategies used included following individual actors (farmers, cows or technologies) and documenting their interactions with other actors; participating in daily routines such as feeding cows roughage and scraping manure; witnessing cows' responses to non-routine events such as the introduction of new technologies or new cows; and sometimes waiting for notable occurrences by just 'hanging out' with cows. Observations and informal talks were in this research phase complemented by a small number of interviews with farmers, cow shed designers, and technology developers. Our main conclusion is that the agency of dairy cows is presupposed and mediated by dairy farming technologies. Dairy farming technologies presuppose cow in the 'scripts' and 'programs of action' which they enforce: they require cows to act in specific ways, anticipate some ways in which cows could disrupt technological routines, and (successfully or unsuccessfully) attempt to ensure cows' cooperation by appealing to their wants and desires and their ability to learn. Dairy farming technologies thus assign to cows not only the ability to perform 'metabolic labour' but also the capacity to act purposively and learning abilities. Technologies mediate cow agency by (co-)shaping how cows express agency in relation to other entities, including other cows, humans, other non-human animals, material entities including technologies, and the world at large. That technologies can be relevant for animal agency in various ways raises the question of how technologies can be designed for agency - although the concept of animal agency also challenges us to reconsider animal agriculture more fundamentally., (Copyright © 2024 The Author(s). Published by Elsevier B.V. All rights reserved.)

Review: Agata Agnieszka Konczal, Antropologia lasu: Leśnicy a percepcja i kształtowanie wizerunków przyrody w Polsce [An Anthropology of the Forest: Foresters and the Perception and Creation of Images of Nature in Poland], Wydawnictwo Badań Literackich PAN, Wydawnictwo Naukowe UAM, Warsaw-Poznań 2017 [ABSTRACT FROM AUTHOR]

The boundaries of the social have been challenged by recent scholarship in sociological animal studies. Empirical work has begun to open up to the presence of the myriad of other creatures that make up social worlds. Yet much of this research relies on standard practices and human-centred methods. This article reflects on a piece of research characterised by such contradictions, drawn from a project investigating everyday lives with canine companions via observation and interviewing. What was methodologically distinctive was that the majority of interviews involved dogs being present and most were undertaken while walking with dogs. An ethnographic diary was also kept in one field site, mapping events, interactions and routines of dogs, humans and others in the space of 'dog walking'. How might non-humans intervene in data collection and be reflected in the data? What is lost and gained by researching (literally) in the field with a multi-species research pack? [ABSTRACT FROM AUTHOR]

Copyright of Desenvolvimento e Meio Ambiente is the property of Universidade Federal do Parana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper explores Candomblé rituals from the perspective of human-environment relations, taking into account not only human followers, but also animals, plants and artifacts that are necessary for the making of Candomblé terreiros. While this process of interaction between different realms is codified by strict rules and prescriptions, it also adapts according to the environment where the Candomblé community is located. Drawing from fieldwork data collected in a Candomblé terreiro that has been active in Italy for almost two decades, this paper aims at presenting the challenges and adaptations of the religious practice in different natural landscapes. By taking into account the spatial composition and the material culture involved in the Italian terreiro and its references in Brazil, this work re-thinks how Candomblé practitioners relate to the cultural and ecological environments. [ABSTRACT FROM AUTHOR]

This paper explores the collaboration of humans and elephants in South Indian wildlife conservation. Drawing on ethnography within the Indian forest department and among elephant handlers in Wayanad, Kerala, it highlights the largely invisible work relationship between indigenous forest labourers and captive elephants, and their essential contribution to wildlife management. Extending ethnographic attention beyond an exclusively human realm, I show that human and elephant relations have been co-constituted while working together for the forest department. Their working partnership, situated in the historical nature-cultures of logging, teak extraction, and conservation, has created ambivalent intimacies between humans and elephants, containing both mutual violence and affect. By highlighting the importance of work relationships, history, and questions of power for multi-species studies, this article argues that human–animal relations are not only shaped by individual intimacies, but also by danger, risk, and aggression, situated within a region's larger political ecology. [ABSTRACT FROM PUBLISHER]

Firstly, this paper analyzes the dynamic between horse, rider, and landscape in foxhunting culture. Secondly, it considers nonhuman animals as active elements within the research process. The methodology principally involved extensive, in-depth participation as a rider within mounted foxhound packs, as I originally participated as a rider/ethnographer in order to understand the nexus between foxhunting culture and the landscape. However, the equine focus in my research emerged unexpectedly as my fieldwork drew me into a collaboration with an unanticipated character in this network; the "made hunter," a horse seasoned for hunting. These animals acted as my equine gatekeepers literally incorporating me into this hunting world. I relied on and respected their experience and capabilities as novice and experienced fox-hunters have done for centuries. This paper presents an analysis of the quadripartite synthesis of foxhunting culture, rider, horse, and landscape and involves a corporeal and sensory exploration of the human/nonhuman inter-Hunt dynamic that defines foxhunting. Hunting cultures rely upon the capabilities of animals and have developed an ability to translate animal narratives and semiotics. Thus, they provide us with a platform for developing the multi-species perspective in social science. This paper calls for an ethnographic approach which draws upon these epistemic systems and incorporates the superhuman abilities of animals into our understanding of our relationship with space. Animals, I argue, offer more than potential subjects to study. By incorporating their knowledge, experiences, and perspectives, and by translating their engagements with the world, we have the potential to augment our perception of our shared environment. [ABSTRACT FROM AUTHOR]

The welcome development of the veterinary humanities, and veterinary anthropology specifically, raises the question of its potential relationship with the now well-established field(s) of the medical humanities, and of medical anthropology. Although there are national variations, the term "medical humanities" generally refers to either the tapping of the humanities to improve medical education by developing, through engagement with the humanities like literature and visual art, skills in empathy, visualization and expressivity, or alternatively, it refers to the application of humanities approaches of cultural critique to the presumptions, practices and institutions of the human medical world to denaturalize the ideologies of knowledge that contemporary human medicine professions depend upon. This article reflects on the potential impact that the development of a veterinary medical humanities could have on the field of (human) medical humanities and vice versa. Could such a development force a re-conception of notions of agency, of consent, and of the position of "patient" when the (human based) medical humanities is expanded to include both human and veterinary medicine? What would the potential usefulness, or limitations, both in conceptual and in applied terms, be of constructing a multi-species notion of "medical humanities?" What can such a comparative approach offer to veterinary medicine, in practice and in terms of the curricula of veterinary training? To reflect on these questions, this article draws on my multiple years of fieldwork in veterinary clinics and classrooms to first lay out the constituent components of the formal practice of contemporary veterinary medicine (at least in the U.S.) in terms of the roles that species specificity and relations to humans play in the delivery of care, and then seeks to center the animal in these practices to ask questions about consent, resistance, veterinary obligation, and the role of finance in comparison with human medicine. These similarities and differences will form the basis for a consideration of the effects of enlarging the medical humanities to encompass more than one species., Competing Interests: The author declares that the research was conducted in the absence of any commercial or financial relationships that could be construed as a potential conflict of interest., (Copyright © 2022 Desmond.)

Mongolian pastoralism is a way of life that involves the frequent movement of both people and animals on a daily and annual basis. This mobility is influenced by a variety of factors, including economic, social, cultural, and environmental conditions. This article is the result of a 3-month fieldwork in the Shinejinst district of Bayanhongor province. It seeks to present the method and some results of a survey on the dynamics and issues of a nomadic pastoral economic model based on the mobility of multi-species herds, by questioning the capacity of human and animal adaptation to new environmental constraints.