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Dharma Dogs: a Narrative Approach to Understanding the Connection of Sentience Between Humans and Canines Anna Caldwell SIT Study Abroad
SIT Graduate Institute/SIT Study Abroad SIT Digital Collections Independent Study Project (ISP) Collection SIT Study Abroad Fall 2016 Dharma Dogs: A Narrative Approach to Understanding the Connection of Sentience Between Humans and Canines Anna Caldwell SIT Study Abroad Follow this and additional works at: https://digitalcollections.sit.edu/isp_collection Part of the Animal Studies Commons, Asian Studies Commons, Community-Based Learning Commons, Community-Based Research Commons, Family, Life Course, and Society Commons, and the Sociology of Religion Commons Recommended Citation Caldwell, Anna, "Dharma Dogs: A Narrative Approach to Understanding the Connection of Sentience Between Humans and Canines" (2016). Independent Study Project (ISP) Collection. 2500. https://digitalcollections.sit.edu/isp_collection/2500 This Unpublished Paper is brought to you for free and open access by the SIT Study Abroad at SIT Digital Collections. It has been accepted for inclusion in Independent Study Project (ISP) Collection by an authorized administrator of SIT Digital Collections. For more information, please contact [email protected]. Dharma Dogs A Narrative Approach to Understanding the Connection of Sentience Between Humans and Canines Cadwell, Anna Academic Director: Decleer, Hubert and Yonetti, Eben Franklin and Marshall College Anthropology Central Asia, India, Himachal Pradesh, Dharamsala Submitted in partial fulfillment of the requirements for Nepal: Tibetan and Himalayan Peoples, SIT Study Abroad, Fall 2016 Abstract India has the highest population of stray dogs in the world1. Dharamsala, a cross-cultural community in the north Indian Himalayan foothills, is home to a number of particularly overweight and happy canines. However, the street dogs of Dharamsala are not an accurate representation of the state of stay dogs across India. -
Animals As Grace: on Being an Animal Liturgist
ANIMALS AS GRACE On Being an Animal Liturgist Andrew Linzey ARNEY WAS A REFUGEE. Abandoned, he subsequently found a Bhome at the local animal sanctuary. It was there that we first met him. His shaggy hair, dark brown eyes, and exuberant temperament endeared him to the Linzey family. ‘There goes the woolly rocket’, we would say as he raced before us on long walks. So glad was he to have a home that when any of us opened the front door he would pin us to the wall and lavish his affection upon us. He had, I recall, very large paws, and made ample use of them when he wanted our attention. Still, he gave us much more than we gave him. One day he began to have fits, and an incurable neurological problem was diagnosed. Euthanasia was the advised course of action. The result was devastating for the whole family. Here was a dog badly treated by the world, yet, much as we loved him, we could not save him from suffering and premature death. We elected to bury him in the garden. As we stood around the open grave, I fumbled to find some appropriate words of parting. But there were no prescribed words. The physical neglect that Barney had suffered was paralleled by a spiritual neglect as well. The Churches had really nothing to offer—and nothing to say. The Christian heritage of 2,000 years of spirituality and scholarship has produced only liturgical silence over the deaths of millions of members of other species, even those who share and enrich our lives. -
Animal People News
European Commission votes to ban dog &cat fur B R U S S E L S ––The European Commis- sion on November 20 adopted a proposal to ban the import, export, and sale of cat and dog fur throughout the European Union. “The draft regulation will now be considered by the European Parliament and the Council of Ministers for adoption by the co- decision procedure,” explained the EC Asian dog. (Kim Bartlett) announcement. “There is evidence that cat and dog fur been found not just on clothing, but also on a is being placed on the European market, usually number of personal accessories, as well as chil- dren’s soft toys.” Asian rabbits. (Kim Bartlett) undeclared as such or disguised as synthetic and other types of fur,” the EC announcement sum- “Just the idea of young children playing marized. “The vast majority of the cat and dog with toys which have been made with dog and Olympics to showcase growing fur is believed to be imported from third coun- cat fur is really something we cannot accept,” tries, notably China.” European Consumer Protection Commissioner Fifteen of the 25 EU member nations Markos Kyprianou said. Chinese animal testing industry have already individually introduced legislation “Kyprianou stopped short of calling B E I J I N G ––The 2008 Olympic Glenn Rice, chief executive of Bridge against cat and dog fur. “The proposed regula- for every product containing fur to have a label Games in Beijing will showcase the fast- Pharmaceuticals Inc., is outsourcing the tion adopted today addresses EU citizens con- detailing its exact origin,” wrote London Times growing Chinese animal testing industry, work to China, where scientists are cheap cerns, and creates a harmonized approach,” the European correspondent David Charter, the official Xinhua news agency disclosed and plentiful and animal-rights activists are EC announcement stipulated. -
Legal Research Paper Series
Legal Research Paper Series NON HUMAN ANIMALS AND THE LAW: A BIBLIOGRAPHY OF ANIMAL LAW RESOURCES AT THE STANFORD LAW LIBRARY By Rita K. Lomio and J. Paul Lomio Research Paper No. 6 October 2005 Robert Crown Law Library Crown Quadrangle Stanford, California 94305-8612 NON HUMAN ANIMALS AND THE LAW: A BIBLIOGRPAHY OF ANIMAL LAW RESOURCES AT THE STANFORD LAW LIBRARY I. Books II. Reports III. Law Review Articles IV. Newspaper Articles (including legal newspapers) V. Sound Recordings and Films VI. Web Resources I. Books RESEARCH GUIDES AND BIBLIOGRAPHIES Hoffman, Piper, and the Harvard Student Animal Legal Defense Fund The Guide to Animal Law Resources Hollis, New Hampshire: Puritan Press, 1999 Reference KF 3841 G85 “As law students, we have found that although more resources are available and more people are involved that the case just a few years ago, locating the resource or the person we need in a particular situation remains difficult. The Guide to Animal Law Resources represents our attempt to collect in one place some of the resources a legal professional, law professor or law student might want and have a hard time finding.” Guide includes citations to organizations and internships, animal law court cases, a bibliography, law schools where animal law courses are taught, Internet resources, conferences and lawyers devoted to the cause. The International Institute for Animal Law A Bibliography of Animal Law Resources Chicago, Illinois: The International Institute for Animal Law, 2001 KF 3841 A1 B53 Kistler, John M. Animal Rights: A Subject Guide, Bibliography, and Internet Companion Westport, Connecticut: Greenwood Press, 2000 HV 4708 K57 Bibliography divided into six subject areas: Animal Rights: General Works, Animal Natures, Fatal Uses of Animals, Nonfatal Uses of Animals, Animal Populations, and Animal Speculations. -
Critical Perspectives on Veganism
CRITICAL PERSPECTIVES ON VEGANISM Edited by Jodey Castricano and Rasmus R. Simonsen The Palgrave Macmillan Animal Ethics Series Series Editors Andrew Linzey Oxford Centre for Animal Ethics Oxford , United Kingdom Priscilla Cohn Villanova , Pennsylvania, USA Aim of the series In recent years, there has been a growing interest in the ethics of our treatment of animals. Philosophers have led the way, and now a range of other scholars have followed from historians to social scientists. From being a marginal issue, animals have become an emerging issue in ethics and in multidisciplinary inquiry. Th is series will explore the challenges that Animal Ethics poses, both conceptually and practically, to traditional understandings of human-animal relations. Specifi cally, the Series will: • provide a range of key introductory and advanced texts that map out ethical positions on animals • publish pioneering work written by new, as well as accomplished, scholars; • produce texts from a variety of disciplines that are multidisciplinary in character or have multidisciplinary relevance. More information about this series at http://www.springer.com/series/14421 Jodey Castricano • Rasmus R. Simonsen Editors Critical Perspectives on Veganism Editors Jodey Castricano Rasmus R. Simonsen Th e University of British Columbia Copenhagen School of Design and Kelowna, British Columbia, Canada Technology Copenhagen, Denmark Th e Palgrave Macmillan Animal Ethics Series ISBN 978-3-319-33418-9 ISBN 978-3-319-33419-6 (eBook) DOI 10.1007/978-3-319-33419-6 Library of Congress Control Number: 2016950059 © Th e Editor(s) (if applicable) and Th e Author(s) 2016 Th is work is subject to copyright. -
Religious Standpoints
Animal Welfare in Context 4. Religion Introduction Positive Attitudes Towards Animal A Brief Summary of Major Religions and their Attitudes Towards Animals Religion Causing Animal Welfare Problems Further Resources Introduction Religion is all about beliefs - beliefs about creation, purpose, destiny, life, and love. What people believe or disbelieve about God and the world affects all aspects of their being, including their day-to-day behaviour. The animal protection movement is about changing and shaping people’s belief systems about animals. Religion can affect attitudes towards animals, and the way in which animals are treated, either positively or negatively. Religion can be important to the animal protection movement in different ways: - Firstly, it can be used in support of the animal protection cause. This can be particularly useful and powerful in countries where religion is important and influential. Secondly, religion is sometimes used to justify cruel treatment – and even sacrifices – of animals. Some animal protectionists fight against these cruelties carried out in the name of religion. Positive Attitudes Towards Animal All major religions of the world praise creation and acknowledge that humankind depends on nature for its own survival. They also teach compassion and love of all living creatures. Nearly all religions recognise the inherent value of animal life and the need to avoid animal suffering. Positive attitudes are probably generated from two main factors: - Firstly, because such attitudes are included in the religious texts and scriptures. Secondly, because caring and compassionate people who have become revered as religious leaders have consistently recognised that a loving and compassionate God would care about beings who desire to live and are able to experience pleasure and pain. -
Artículo G. Vicente. Igualdad Animal
ALGUNAS REFLEXIONES SOBRE LA IGUALDAD ANIMAL. FUNDAMENTOS MORALES E IMPLICACIONES JURÍDICAS I. Presuntas bases morales para la discriminación animal En estos primeros años del siglo XXI toda una serie de factores de muy diversa índole se han ido interrelacionando entre sí contribuyendo a conformar el nuevo rostro que presentan las modernas sociedad occidentales. Uno de los más singulares es, sin duda, su carácter eminentemente urbano. Y precisamente desde las ciudades un gran número de personas (entre los que posiblemente se encontrarán muchos de los lectores de este texto) se declaran abiertamente amantes de los animales. En efecto su contacto con ellos es diario: a la hora de las comidas, troceados y presentados de la forma más engañosa posible para favorecer el cotidiano y alegre festín, del que los animales son sin embargo tristes, y forzosos, invitados. Este modo de contacto con los animales no humanos como mero alimento es muy posiblemente el más antiguo y generalizado a lo largo de la historia. Se basa en la popular, y moralmente más que discutible, creencia popular de que la existencia de los animales tiene su razón de ser en la satisfacción de la conveniencia y placer humanos. Se trata de una mera cosificación de los animales, cuyo único objetivo existencial consiste al parecer en estar al servicio y capricho del ser humano. Vista la endeblez moral de este primer argumento surge la pregunta de si existen otras bases morales para fundamentar esta actitud despreciativa con todos aquellos animales que no son humanos. En segundo lugar pueden subrayarse algunas vagas consideraciones acerca de que algunos animales se comen unos a otros, lo cual no constituye ninguna pauta de moralidad, pues esos animales si no mataran para comer no podrían sobrevivir, mientras que para el hombre matar no es una necesidad, ya que tiene otras alternativas. -
Fur, Morality and People Society
FUR, MORALITY AND PEOPLE - the ethical position of the European fur sector “We must have the means to make SOCIETY ethical judgements in an objective sense for them to achieve a more meaningful, more robust role in our culture and move us away from the corrosive influence of moral relativism and an emphasis on ethical subjectivity.” Michael J. Thompson PUBLISHED BY: FUR EUROPE, AVENUE DES ARTS 3-4-5, 1000, BRUXELLES, BELGIUM, [email protected] FUR, MORALITY AND PEOPLE – THE ETHICAL POSITION OF THE EUROPEAN FUR SECTOR The use of animals in modern society has many forms and purposes, and only rarely can these purposes be said to be essential to humans. While the ethical debate over animal use takes on many perspectives, all farmed animals will die and they have no appreciation of their end purpose. Only one perspective matters to the animals themselves: animal welfare. With the introduction of the animal welfare assessment programme WelFur, the European fur sector sets a worldwide standard that takes animal welfare for fur farmed species way beyond standards in other animal industries. Based on independent scientific research in a dynamic, ever-improving programme, WelFur considers biological characteristics, natural behavioural needs, mental state and the health of the animals. In this respect, fur-farming is both beneficial to society and can provide good lives for the animals. Thus, above all, the moral justification of fur use and fur farming lies in extension of the welfare provided for the animals whilst they are alive. Fur Europe, 2014 2 FUR, MORALITY AND PEOPLE – THE ETHICAL POSITION OF THE EUROPEAN FUR SECTOR TABLE OF CONTENT 3 FUR, MORALITY AND PEOPLE – THE ETHICAL POSITION OF THE EUROPEAN FUR SECTOR 1. -
“I Don't Like Meat to Look Like Animals”: How Consumer Behavior
ABSTRACT “I Don’t Like Meat to Look Like Animals”: How Consumer Behavior Responds to Animal Rights Campaigns. By Michelle L. Blake. As the animal rights movement enters its fourth decade, it is clear that American attitudes have evolved. Polls show that people are increasingly intolerant of animal suffering and more aware of animal causes. However, their consumption of animals continues unabated and often appears to contradict public sentiment. Consumer habits also ignore numerous pressures to change, including global concerns about the meat industry’s negative consequences for the environment, animal welfare, and public health. Meanwhile, there are more calls to protect animals as science proves that they possess social, intellectual, and emotional capacities that humans have long thought were theirs alone. Although behavior has not kept pace with changing attitudes, it will become increasingly difficult for Americans to ignore the consequences of their consumption habits. Consumers are largely isolated from the moral implications of their choices by numerous mechanisms that allow them to dissociate their use of animals from the suffering of animals. The literature review portion of this thesis examines the psychological and cultural constructs that present unique challenges to animal rights as a social movement. From that contextual backdrop, this thesis then evaluates consumer response to three major campaigns conducted by HSUS and PETA between 1980 and the present. The campaigns are vegetarianism and factory farming, the anti-fur movement, and the campaign against cosmetics testing on animals. While consumer response has been mixed, there are other outcomes from those campaigns that signal broader cultural changes. Social-change literature suggests that practices will resist change until there is an adjustment in the paradigm that drives them. -
The Marine Mammal Captivity Issue: Time for a Paradigm Shift
In: The Palgrave Macmillan Series on Animal Ethics Edited by Andrew Linzey and Priscilla Cohn (in press) The Marine Mammal Captivity Issue: Time For a Paradigm Shift Lori Marino Dolphin and whale (cetacean) captivity is one of the most contentious cultural issues of modern times. Neither the “anti-“ or “pro-“ captivity groups can be expected to concede to the other but neither is it entirely impossible to conceive of ways to bring the two together over shared interests and objectives. So, the issue is whether there is a way to move forward into the future by combining forces for the benefit of everyone involved. In order to consider that possibility, three questions must be addressed. First, who are cetaceans? Second, do cetaceans flourish (or, thrive) in captivity? Third, what should we do about what we know about the answers to the first two questions? Scientific research done both in captivity and in the field has revealed much about who dolphins and whales are. There is no doubt that captive research has contributed substantially to our understanding of them. But that same empirical research leads to the inescapable conclusion that cetacean nature is fundamentally incompatible with captivity. Cetaceans cannot flourish in captivity. To flourish is to thrive and not simply exist or even live or reproduce. As Nussbaum 1 (2011) articulates: “Each creature has a characteristic set of capabilities, or capacities for functioning, distinctive of that species, and that those rudimentary capacities need support from the material and social environment if the animal is to flourish in it characteristic way.” (p.237). -
The Oxford Vegetarians - a Personal Account
WellBeing International WBI Studies Repository 1982 The Oxford Vegetarians - A Personal Account Peter Singer Monash University Follow this and additional works at: https://www.wellbeingintlstudiesrepository.org/acwp_aafhh Part of the Animal Studies Commons, Other Anthropology Commons, and the Other Nutrition Commons Recommended Citation Singer, P. (1982). The Oxford Vegetarians - A personal account. International Journal for the Study of Animal Problems, 3(1), 6-9. This material is brought to you for free and open access by WellBeing International. It has been accepted for inclusion by an authorized administrator of the WBI Studies Repository. For more information, please contact [email protected]. y-- A.NRowan Editorial P. Singer Editorial s1xt1es. This particular event is described below by Peter Singer, one of the phil neglect of the interests of animals, gave me a lot to think about, but I was not about osophy students, whose life was changed as a result of his meeting with the "Oxford to change my diet overnight. Over the next two months Renata and I met Richard's Vegetarians." wife Mary and two other Canadian philosophy students, Roslind and Stanley Godlovitch, who had been responsible for Richard and Mary becoming vegetarians. Ros and Stan had become vegetarians a year or two earlier, before reaching Oxford. They had come to see our treatment of non human animals as analogous to the The Oxford Vegetarians- A Personal Account brutal exploitation of other races by whites in earlier centuries. This analogy they now urged on us, challenging us to find a morally relevant distinction between Peter Singer humans and nonhumans which could justify the differences we make in our treat ment of those who belong to our own species and those who do not. -
The Servant Species: Humanity As Priesthood
The servant Species: Humanity as Priesthood The Reverend Dr. Andrew Linzey Centre for the Study of Theology University of Essex, England after all. For example, few now share the conviction of Aquinas that only humans in creation are capable of rationality or intelligence in its broadest sense. Even fewer now share the enthusiasm of Descartes for the view that animals are automata, mechanisms utterly devoid of self-consciousness, and therefore incapable of feeling pain. An unmistakable sense of caution in this regard is registered by Robert Runcie, the Arch bishop of Canterbury, in a recent lecture. "[B]oth in theory and practice the boundaries of the human family are becoming unclear," he argues. Behind practical dilemmas, My suuting point is a question: In what way, if at all, are human beings unique in creation? In the past, there lies the theoretical difficulty of defining there have been almost too many answers to that question. what it is that decisively distinguishes the human A whole range of unique and crucial differences has from the non-human - a difficulty that been canvassed: humans alone have rationality, culture, increases as, for instance, naturalists detect in language; humans alone are persons, the possessors of non-human creatures subtleties ofbehaviour and an immortal soul; humans alone are self-conscious and complexities of communication which, until are solely capable of sentient existence. Humans alone recently, would have been thought unique and are capable ofpraising God and entering into relationship exclusive of humans.2 with the divine. There seems no end to the possibilities of uniqueness which humans can contemplate for Then there may be a question as to why humans find themselves when they compare themselves to other it necessary to place themselves in a distinct category species.