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Despite lacking clear historical significance, the appeal pandas have to the people of China has played an integral role in the emergence of the country's cultural identity and ideals. Few studies have explored the giant panda due to the ongoing dialogue between the West and China, which, according to Edward Said, is permeated with imperialist, colonial, and orientalist flavors. In 1869, the French missionary Armand David encountered a dead specimen of a giant panda in Baoxing, Sichuan, which sparked the beginning of this dialogue. David shipped the skin to Paris, where the animal was named and aesthetically recreated for the first time for Western audiences. In this paper, we approach the giant panda as a dark tourism attraction embodying a process of making and remaking Chinese national identities over the past two centuries. Using “virtual curating” to study the Giant Panda Museum located at the Chengdu Research Base of Giant Panda Breeding, we demonstrate that the giant panda, which has achieved iconic status in China, represents a national history that is dark, backward, and based on suffering and death. We argue that understanding the giant panda's history as a dark tourism attraction provides an ethical vantage point from which to perceive tourist-panda relationships.

Wildlife-human relations in the United States are predominantly influenced by Euro-American sociocultural dynamics and (neo)colonial legacies. Humans dominate nonhuman animals through violence, suffering, and death. Wildlife management as a practice is becoming increasingly criticized. Disagreement emerges from epistemological and ontological foundations and remains contentious in theory and practice. Environmental education reinforces the subjugation of nonhumans and particular individuals that are governed by human decision-making, and power assemblages. However, public values have shifted to a mutualism orientation where management practices are challenged by shifting moral standards of society that value the intrinsic rights, welfare, and agency of individual beings. We present two related case studies that showcase posthuman pedagogy and illustrate how 'real-world' field experiences can shape students' ontologies and cosmologies. This work draws from the first author's fieldwork on salmon-sea lion-human relations in the Columbia River Basin of the Pacific Northwest US. This includes over 120 semi-structured interviews, two deployments of the Vertically Integrated Project (VIP) model, participant observation, and archival data. We focus on four specific fieldwork moments captured by student reflection. Posthuman pedagogy allows educators and scholars to rest with the material relations that dictate the lives of nonhuman participants and provides pragmatic openings for more-than-human worlds.