Hunters Herders And Hamburgers

A sweeping perspective on the complex and dynamic relationship between humans and animals from prehistory to the present.

Richard W. Bulliet has long been a leading figure in the study of human-animal relations, and in his newest work, Hunters, Herders, and Hamburgers, he offers a sweeping and engaging perspective on this dynamic relationship from prehistory to the present. By considering the shifting roles of donkeys, camels, cows, and other domesticated animals in human society, as well as their place in the social imagination, Bulliet reveals the different ways various cultures have reinforced, symbolized, and rationalized their relations with animals. Bulliet identifies and explores four stages in the history of the human-animal relationship-separation, predomesticity, domesticity, and postdomesticity. He begins with the question of when and why humans began to consider themselves distinct from other species and continues with a fresh look at how a few species became domesticated. He demonstrates that during the domestic era many species fell from being admired and even worshipped to being little more than raw materials for various animal-product industries. Throughout the work, Bulliet discusses how social and technological developments and changing philosophical, religious, and aesthetic viewpoints have shaped attitudes toward animals. Our relationship to animals continues to evolve in the twenty-first century. Bulliet writes, "We are today living through a new watershed in human-animal relations, one that appears likely to affect our material, social, and imaginative lives as profoundly as did the original emergence of domestic species." The United States, Britain, and a few other countries are leading a move from domesticity, marked by nearly universal familiarity with domestic species, to an era of postdomesticity, in which dependence on animal products continues but most people have no contact with producing animals. Elective vegetarianism and the animal-liberation movement have combined with new attitudes toward animal science, pets, and the presentation of animals in popular culture to impart a distinctive moral, psychological, and spiritual tone to postdomestic life.

For readers of The Second Machine Age or The Soul of an Octopus, a bold, exciting exploration of how building diverse kinds of relationships with robots—inspired by how we interact with animals—could be the key to making our future with robot technology work There has been a lot of ink devoted to discussions of how robots will replace us and take our jobs. But MIT Media Lab researcher and technology policy expert Kate Darling argues just the opposite, suggesting that treating robots with a bit of humanity, more like the way we treat animals, will actually serve us better. From a social, legal, and ethical perspective, she shows that our current ways of thinking don’t leave room for the robot technology that is soon to become part of our everyday routines. Robots are likely to supplement—rather than replace—our own skills and relationships. So if we consider our history of incorporating animals into our work, transportation, military, and even families, we actually have a solid basis for how to contend with this future. A deeply original analysis of our technological future and the ethical dilemmas that await us, The New Breed explains how the treatment of machines can reveal a new understanding of our own history, our own systems, and how we relate—not just to nonhumans, but also to one another.

The 13th-century Arabic grimoire, al-Sakkākī's Kitāb al-Shāmil (Book of the Complete), provides numerous methods of contacting jinn. The first such jinn described, Abū Isrā'īl Būzayn ibn Sulaymān, arrives with a donkey. In the course of offering an explanation for his ritual, this Element reveals the double-sided nature of asinine symbology, and explains why this animal has served as the companion of both demons and prophets. Focusing on two nodes of donkey symbology—the phallus and the bray-it reveals a coincidentia oppositorum in a deceptively humble and comic animal form. Thus, the donkey, bearer of a demonic voice, and of a phallus symbolic of base materiality, also represents transcendence of the material and protection from the demonic. In addition to Arabic literature and occult rituals, the Element refers to evidence from the ancient Near East, Egypt, and Greece, as well as to medieval Jewish and Christian texts.

This collection explores assumptions behind the label ‘anthropocentrism’, critically enquiring into the meaning of ‘human’. It addresses epistemological and ontological problems in charges of anthropocentrism, questioning the inherent anthropocentrism of all human perspectives, while seeking ‘other’ views that trump anthropocentrism.

An overlooked area in the burgeoning field of animal studies is explored: the way nonhuman animals in the early modern Spanish empire were valued companions, as well as economic resources. Montaigne was not alone in his appreciation of animal life.

This book presents an authoritative and comprehensive survey of human practice in relation to other animals, together with a Christian ethical analysis building on the theological account of animals which David Clough developed in On Animals Volume I: Systematic Theology (2012). It argues that a Christian understanding of other animals has radical implications for their treatment by humans, with the human use and abuse of non-human animals for food the most urgent immediate priority. Following an introduction examining the task of theological ethics in relation to non-human animals and the way it relates to other accounts of animal ethics, this book surveys and assess the use humans make of other animals for food, for clothing, for labour, as research subjects, for sport and entertainment, as pets or companions, and human impacts on wild animals. The result is both a state-of-the-art account of what humans are doing to other animals, and a persuasive argument that Christians in particular have strong faith-based reasons to acknowledge the significance of the issues raised and change their practice in response.

Every day, millions of people around the world sit down to a meal that includes meat. This book explores several questions as it examines the use of animals as food: How did the domestication and production of livestock animals emerge and why? How did current modes of raising and slaughtering animals for human consumption develop, and what are their consequences? What can be done to mitigate and even reverse the impacts of animal production? With insight into the historical, cultural, political, legal, and economic processes that shape our use of animals as food, Fitzgerald provides a holistic picture and explicates the connections in the supply chain that are obscured in the current mode of food production. Bridging the distance in animal agriculture between production, processing, consumption, and their associated impacts, this analysis envisions ways of redressing the negative effects of the use of animals as food. It details how consumption levels and practices have changed as the relationship between production, processing, and consumption has shifted. Due to the wide-ranging questions addressed in this book, the author draws on many fields of inquiry, including sociology, (critical) animal studies, history, economics, law, political science, anthropology, criminology, environmental science, geography, philosophy, and animal science.

According to PETA (People for the Ethical Treatment of Animals), people who recognize animal rights believe that all animals have an inherent worth that is separate from their usefulness to humans. This informative edition presents a discussion of animal rights, covering topics such as farming animals for food, animal experimentation, animals used in sports and entertainment, and the tactics of animal rights activists.

In the future, contact between people and animals is forbidden. Because interaction between people and animals leads to pain and suffering, eliminating contact has the highest priority. Eating animal meat--animeat--is a heinous crime and punished severely. Everyone is vegan. The Order of the Prelate teaches Noameran citizens to reject human dominion over the animal world. Christianity and other religious traditions that had empowered people to believe they could use animals for whatever purposes they chose have been disbanded. Pet ownership has also been banned. The hypocrisy that had allowed people to kill some animals for food while saving others to be loved as pets no longer exists. Welcome to the moral order of 22d century Noamera. When Will'm Ashbee violates this moral order, can a defense for his actions be found in the annals of human-animal interactions?