Posthuman identity and the human–animal divide in Pier Paolo Pasolini’s The Hawks and the Sparrows and Pigsty

2022 ◽  
Vol 10 (1) ◽  
pp. 19-36 ◽  
Author(s):  
Enrica Maria Ferrara

In this article, Ferrara puts forward the first analysis of Pier Paolo Pasolini’s films The Hawks and the Sparrows (1966) and Pigsty (1969) through the lens of posthumanist theory. She contends that by placing animal characters (raven and pigs) in close interaction with humans, Pasolini encouraged viewers to explore and overcome the human–animal divide. In doing so, he aimed to expose the faulty binary premises of Marxist ideology and construct a posthumanist identity that recognized the illusory separation between body and mind, and between the human and its related others. Drawing on concepts such as Marchesini’s ‘mimesis’, Cronin’s ‘tradosphere’, Nancy’s ‘co-ontology’ and Braidotti’s ‘becoming animal’, this article shows how Pasolini considers an exit from anthropocentrism and human exceptionalism via trans-species solidarity. Eventually, in Pigsty, animality turns into a metaphor for all alterity. As humans are silenced by pigs, a new powerful language of ‘otherness’ gives birth to the posthuman human.

2019 ◽  
pp. 159-186
Author(s):  
Giulia Sissa

This chapter attends to Pythagoras’ great speech in Ovid’s Metamorphoses, and its eccentric poetic metaphysics. Sissa shows how, for Ovid, the change that forms and permeates the cosmos follows a certain logic and operates as a very particular kind of becoming, one that produces stabilities that endure for a time and then flow away. Out of this form of becoming emerges not only a taxonomy of human, non-human animals, and plants, but also an ethics of eating. Whereas any non-human animal may derive from a human being, comestible plants are metamorphosis-free. This ethics is born not out of respect for non-human life but out of the fear of anthropophagy, and in this, the poem remains an anthropocentric text. But, as Sissa demonstrates, its metamorphic fluidity undermines any sense of human exceptionalism, and thus presents us with the paradoxical formation of an anthropocentrism that is also posthuman.


2021 ◽  
Author(s):  
◽  
Renata Gebert

In literature and film, werewolves have gone through an incredibly varied series of portrayals, but, throughout all of their changes (cycling largely between being antagonists and protagonists), werewolves have always interacted with the essentialist concept of the human-animal binary. Mutable at their core, werewolves reflect the people, places, and times of their various manifestations; the werewolf is whatever we need it to be. The fact that werewolves are inherently liminal creatures means that, for the purposes of my thesis' discussion, werewolves can serve as a tool for addressing preconceived notions of human exceptionalism (i.e., anthropocentrism). I question the assumptions of boundaries and socalled human traits with a story about embracing the uncertainty that our classifications and labels seek to efface. Simultaneously, I draw attention to female werewolves to level a concurrent challenge against patriarchal scripts that denigrate the association of human females with non-human animals. Just as many historical portrayals of werewolves reinforce the negative connotations of a woman-animal alignment, so too do contemporary representations of female werewolves become subject to portrayals that reinforce patriarchal values, rather than challenge them. Therefore, my focus is two-fold: to present an alternative narrative (in the form of a theory piece married to a novel) that draws attention to the artificial nature of both anthropocentrism and androcentrism. These two ways of thinking—that humans are inherently more important than animals and that the perspectives of male humans, in particular, trump all other points of view—are inextricably linked in their ideological othering of alternative experiences of being. The female werewolf, an embodiment of both inferior entities, is a well-suited symbol to decentralize dominant patriarchal narratives. Presented herein is my theory piece and the first fifteen chapters of my novel, Then, We Were Wolves, Again. It is a story about a woman who becomes the wolf she was all along and a man who undergoes a transformation but does not change. As a human, the protagonist, Harley, drifted through life like a lone wolf, but now, as an actual werewolf, she struggles to reconcile her instinctual need for her pack with her growing sense of disenchantment with her fellow lycanthropes. Indoctrinated by their leader, Arden, they're convinced of their sovereignty as a superior species to humans, but this new werewolf picks away at the cracks of hypocrisy, revealing the same species-centric thinking the wolves claim to transcend.


Author(s):  
Nicole Mennell

The burgeoning field of animal studies has facilitated the exploration of human-animal relations across a variety of disciplines. Following the animal turn in humanities scholarship, a number of studies published in the late 20th and early 21st centuries have demonstrated that animals reflected the social, cultural, and political concerns of the early modern period in a unique manner due to a shift in the ways in which animals were viewed and valued. This shift was largely caused by the increasing commodification of animals, the discovery of new creatures through global exploration, a renewed interest in investigating and documenting all earthly beings, and an enhanced concern for animal welfare. A range of early modern texts reflect this shift in the perception of animals through engaged interaction with conceptions of the human-animal divide and interrogation of human exceptionalism. Animals also inhabit a multitude of early modern texts in a less prominent manner because, as is the case in the modern world, animals lived alongside humans and were a fundamental part of everyday life. While these texts may not at first seem to reveal much detail about the lives of animals and how they were viewed in the early modern period, the field of animal studies has provided a method of bringing nonhuman beings to the fore. When analyzing the representation of nonhuman beings in early modern texts through the lens of animal studies a thorough consideration of the context in which such texts were written and investigation of the lived experience of the animals they seek to portray is required in order to capture, what leading animal studies scholar Erica Fudge terms, a holistic history of animals.


2010 ◽  
Vol 20 (3) ◽  
pp. 318-336 ◽  
Author(s):  
Annie Potts ◽  
Donna Haraway

An influential feminist scholar in the field of human-animal studies, Donna Haraway (Professor in the History of Consciousness Department at the University of California, Santa Cruz) has over the past couple of decades provided ground-breaking critiques of such subjects as twentieth century primatology (and its links to race, gender and first-world/third-world politics), the place of nonhuman animals in laboratory science, and the phenomenon of pedigree dog breeding. Her most recent work focuses on our relationships with ‘companion species’, a term Haraway employs in her analysis of the diverse forms of human-animal interactions and exchanges that are part of everyday life. Drawing from ecological developmental biology, she suggests that companion species are the fruit of ‘multispecies reciprocal inductions’. In the following interview with Annie Potts (Co-Director, the New Zealand Centre for Human-Animal Studies), Donna Haraway discusses her views on, amongst other things, feminism and multispecies issues, human exceptionalism and posthumanism, and the pleasures of ‘becoming with’ our companion species.


2001 ◽  
Author(s):  
Sara R. Staats ◽  
Elizabeth Caldwell ◽  
William Mcelhaney ◽  
Lance Garmon ◽  
Tyra Ross ◽  
...  

2012 ◽  
Author(s):  
Kristin E. Schaefer ◽  
Vivien Kocsis ◽  
Maria Barrera ◽  
Peter A. Hancock ◽  
Deborah R. Billings ◽  
...  

Chelovek RU ◽  
2020 ◽  
pp. 217-220
Author(s):  
Natalia Rostova ◽  

The article analyzes the current state of affairs in philosophy in relation to the question «What is hu-man?». In this regard, the author identifies two strategies – post-humanism and post-cosmism. The strat-egy of post-humanism is to deny the idea of human exceptionalism. Humanity becomes something that can be thought of out of touch with human and understood as a right that extends to the non-human world. Post-cosmism, on the contrary, advocated the idea of ontological otherness of the human. Re-sponding to the challenges of anthropological catastrophe, its representatives propose a number of new anthropological projects.


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