Do nonhuman animals reason about prestige-based status?

Status is a complex, but crucially important, aspect of life across species. In recent decades, researchers have made significant contributions to our understanding of both the pathways by which status can be attained, as well as our underlying capacities for reasoning about these pathways. In 2001, Henrich & Gil-White proposed a prestige-based pathway to status where low status actors willingly defer to competent or knowledgeable high status actors, as a means of facilitating social learning and cultural transmission. Although this type of status hierarchy, and the capacity to reason about it, was hypothesized to be unique to humans, here I argue that there are several reasons why we might observe prestige-based status, and the capacity for reasoning about this pathway to status, in some nonhuman species as well. These reasons focus on the prevalence, importance, and sophistication of social learning in certain taxa, as well as the marked variation in hierarchy characteristics and structure across species. I point out places where our current methodologies encounter difficulties distinguishing whether a hierarchy in the wild is based on dominance or prestige, where our experimental methods leave us unable to assess whether an individual is reasoning about a high status actor as being prestigious or formidable, and provide suggestions for addressing these limitations. Adopting a comparative approach will clarify whether prestige-based status truly is unique to humans, and—if not—precisely what selective pressures facilitate the emergence of prestige-based status and the capacity for reasoning about it.

Embodied Violence Towards Nonhuman Animals in Anne Brontë’s Agnes Grey

Aware of her pupil’s plans to torture and kill a nest of birds, and with no authority to stop him based on her class, gender, and professional positions, the governess-heroine of Anne Brontë’s (2010/1847) Agnes Grey kills the nonhuman animals to keep them from needless suffering. Building on Brontë scholarship as well as animal studies understandings of violence and embodiment, this article considers expectations that Victorian sympathy will be a simplistic and pretty play on reader emotions to argue that nineteenth-century sympathetic feeling was more theoretically and ethically complex than we might imagine. Agnes Grey demonstrates how human-animal violence was thought to be an acceptable expression of middle- and upper-class masculinity, while proper women were expected to be complicit with this treatment of nonhumans. By looking at the close relationship between wanton and merciful embodied violence, the article shows how grotesque Victorian human-animal sympathy could be.

“Is it gonna be fun?”: Lolabelle, Dog Pianists, and Musical Réussite

This article examines historical dog pianists and the pianistic training of Lolabelle the rat terrier to explore a musical question beyond structure and intention: what might musical encounters between human and nonhuman animals make possible? Reviewers of Laurie Anderson’s film Heart of a Dog, in which some of Lolabelle’s performances appear, rarely center either Lolabelle or her pianism and frequently distance themselves from indicating belief in the musicality of the activity. The tone of this reporting is consistent with that of other Western reporting on dog pianists in the nineteenth and twentieth centuries. While piano-playing dogs have historically strengthened the human-animal divide by reinforcing dogs’ status as never-human, the frames for anthropomorphic acts are what strengthen this divide rather than something inherent in the anthropomorphic activity itself.

Activist as Symptom: Healing Trauma within a Ruptured Collective

Animal activists serve as symptom-bearers for trans-species collective trauma within Western-industrial society. Findings from literature on traumatology and nonhuman animal activism, contemporary discourse, and the voices of ten activists currently in the field suggest that many animal activists suffer some form of trauma. Activist trauma arises through overlapping, complex relational processes of intersubjective attunement with nonhuman animals and embeddedness within a human social context that disavows nonhuman suffering. In understanding activist trauma as a symptom of a dysfunctional system, I depathologize activist suffering and view activists as integral members of a whole society that seeks healing.

‘To Speak of Cattle is to Speak of Man’: Anthroparchal Interactions in John Connell’s The Farmer’s Son

“To Speak of Cattle is to Speak of Man”: Anthroparchal Interactions in John Connell’s The Farmer’s Son. The present paper intends to build a critique of contemporary farming practices, based on Erika Cudworth’s theory of “anthroparchy.” By exemplifying how anthroparchal interactions function in John Connell’s memoir, I will outline the becoming of a posthuman farmer that awakens certain sensibilities towards nonhuman animals, in ways that compel a rethinking of gendered relations, patriarchy, violence, and capitalist interests. The analysis provides a needed insight into recent developments in Irish rural farming, detailing the position of the human subject in relation to nonhuman otherness and describing some of the changes that need to be made regarding the power relations that are at work within patriarchal systems. To this extent, Cudworth’s theoretical framework and Connell’s memoir are proven to be contributing to the necessary restructuring of farming practices and of human-nonhuman interactions. Keywords: anthroparchy, posthumanism, gender relations, zoomorphism, capitalism, farming

Multispecies hierarchies and capitalist value: Insights from salmon aquaculture

Research in animal geographies is increasingly paying attention to hierarchies and inequalities within and between nonhuman animals. The way that animals are valued differently and hierarchically within this growing body of scholarship has tended to focus on a range of biopolitical differences between and within species. Collard and Dempsey’s recent contribution, in contrast, points to the importance of hierarchy and difference in the valuation of nonhuman animals under capitalism. Their framework identifies five orientations of human and nonhuman bodies in relation to capitalist value, which in turn provides a heuristic to explore how capitalist accumulation produces and depends on differentially oriented natures. Our contribution to these debates – and to the Collard and Dempsey framework – draws on our ongoing research in Eastern Canada where salmon aquaculture is a growing yet highly contested industry. We focus on two instances of multispecies hierarchy and difference in and around the salmon cage that are central to this form of ocean-based production. In focusing on multispecies relations, we build on Collard and Dempsey's framework in two main ways. First, we show how valuation and devaluation reflect competing but relational capitalist interests, which rely on and produce different natures refracted through the logic of the nature/culture divide: Atlantic salmon are valued as game fish, and as the key species for Canada's aquaculture sector. Second, we show how capital's valuation of one species, in our case farmed salmon, implicates the valuation of others, namely sea lice and lumpfish. Our case studies extend Collard and Dempsey's framework by demonstrating how capitalist differentiation produces violence through and outside of commodification in terms of multispecies difference and hierarchy; the lives and futures of wild and farmed salmon, lumpfish and sea lice are entangled, and reflect relational and changing orientations to capitalist value over time.

Punishing Moral Animals

There has been recent speculation that some (nonhuman) animals are moral agents. Using a retributivist framework, I argue that if some animals are moral agents, then there are circumstances in which some of them deserve punishment. But who is best situated to punish animal wrongdoers? This paper explores the idea that the answer to this question is humans.

This Precious Human Life

This paper analyzes the idea of “human exceptionalism” from the perspective of Tibetan Buddhism. It argues that, in the Tibetan Buddhist context, many of the negative consequences of human exceptionalism are overshadowed by the concept’s ability to promote an altruistic comportment to the more-than-human world when supported by the Buddhist ontology and its broader project of liberating all beings from duhkha. To this end, this paper looks at how Tibetan Buddhist teachers qualify a “precious human life” by conducting a close reading of primary texts before extrapolating some general themes of these selected passages and applying them to our contemporary ecological situation. In doing so, it makes the argument that human exceptionalism is not a problem in and of itself but has a positive or negative effect on the more-than-human world depending on how it is established, maintained, and understood. It also demonstrates how Tibetan Buddhism can be a useful tradition for thinking alongside as we attempt to address global issues concerning the environment and nonhuman animals.

Performing More-Than-Human Corporeal Connections in Kiki Smith’s Sculpture

The article examines work by contemporary American artist Kiki Smith, who proposes a future in which human and nonhuman bodily borders merge. The artist’s contribution to the more-than-human artistic entanglements is juxtaposed with Joseph Beuys’s artistic manifesto from 1974 which proposes, among other things, an attempt to get outside of the represented human towards the asignified ahuman. In Kiki’s sculpture, both human and nonhuman animals undergo constant morphogenesis, becoming hybrid forms far beyond the human-social paradigm, implying that the human and nonhuman binary, due to the exchange of affective entanglements, is no longer valid in the heyday of techno-scientific development. The analyzed work shows that both human and nonhuman bodies are raw materials not separated from one another but always interconnected with the world and its ongoing material processes. Thus, the article emphasizes that it is only through the transgression of the human and nonhuman border that one can acknowledge the more ethical and political ways of cooperation needed for the appreciation of the multispecies dimension of our world and its survival.

Conclusion

The conclusion draws together the diverse narrative strands that characterized the 19th- and 20th-century colonial humanitarian project. It reemphasizes the argument of the book by redirecting attention to the colonial ambivalence towards animals. It argues that the colonial project of protection towards animals – a largely unsuccessful one at that – demonstrated how the colonial state, predicated on benevolence, constantly sought to control, subjugate and discipline its subjects – human and non-human. Nonhuman animals became powerful signifiers and markers of identities, and yet remained marginal to the larger project of colonial control, which was bent on dominating human subjects more than nonhumans. Each of the case studies in the preceding chapters – politics of rinderpest control, slaughterhouse inspection, and carters’ strikes are the outcome of the colonial ambivalence. Additionally, the conclusion argues that knowledge produced in the colony was a product of a network of material, social, and scientific relations between and among human and non-human actors.