Search Results (10)

This article argues that animism in the Japanese context is more fruitfully understood as animation, a technique that imbues man-made things with life. Two forms of animation are at work in so-called animist beliefs: one is the docile animation of instruments when skillfully used by humans, in which case the instrument becomes part of the human body; the other is the sense of aliveness that one experiences when an object resists human use and intention. This latter sense is crucial for the narrative of the 14th century illustrated scroll “The Record of Tool Specters” and the painted genre of “Night Parade of Hundred Demons”, in which everyday objects, vessels and instruments appear as demons and threaten human life. These images show how the instruments come alive through animation strategies intrinsic to the illustrated scroll as a medium, activated by the performances of professional storytellers and shaped by the artists’ anthropomorphizing imagination. The tool specters, on the cusp of breaking free from human bondage, are recaptured in a different network of meaning, allusion and fecund cultural production. What animates the inanimate objects is a media infrastructure, a network of media platforms that stretches back in time and that allows these apparitions to be conjured in different forms and contexts. Full article

Game-farmed quails that are currently raised in captivity and released in hunting preserves are not attractive for many hunters because of their low antipredator instinct, which is due to the fact that in most cases, these farm-reared quails are hybrids between European common (Coturnix coturnix) and Japanese (Coturnix japonica) quails, with the latter having been selectively bred for docility. This study aimed at assessing the antipredator response of game-farmed and Japanese quails by performing three tests: human approach test, simulated aerial predator approach test and tonic immobility test. Thirty game-farmed quails (average body weight: 133 g) and thirty Japanese quails (323 g) were subjected to the tests. For each genotype of quail, fifteen males and fifteen females were used. In the human approach test, the distance at which quails moved was greater for game-farmed quails than for Japanese ones (37.4 vs. 19.6 m, p < 0.001). In the simulated aerial predator approach test, female quails of the Japanese species crouched down at the longest distance with respect to the predator (9.83 m), whereas no significant difference existed for this trait among the other three groups (6.84 m, on average). The percentage of quails flying when the predator got closer was higher for the Japanese species than for the game-farmed quails (23.3 vs. 3.33%, p = 0.023). Fewer inductions were needed to cause tonic immobility in the game-farmed quails than in the Japanese ones (3.10 vs. 4.10, p = 0.009), but then, the duration of the tonic immobility response did not differ significantly between the two genotypes. No effect of sex was detected in the human approach and tonic immobility tests. In conclusion, as compared with Japanese quails, game-farmed quails showed more fearful behaviour when confronted with a human being. Full article

Highland pastoralism provides economic sustainability to the tribal livelihoods and is endemic to the yak-rearing tracts of India. Transhumant pastoralists of Arunachal Pradesh (in India) have centuries-old deep socio-religious and economic connections with this unique bovine species. As a result of their conservation efforts, Arunachali was recognized as the first and is still the lone breed (to date) of yaks in the country. A survey was conducted on the pastoral production system in the region to enable the phenotypic characterization of yaks and to understand the prevailing husbandry practices. Arunachali yaks are medium-sized bovines that are predominantly black with dense and long hairs hanging down the body and are docile in temperament. They have a convex head with horizontal ears and distinctly curved horns with pointed tips. The average milk yield is 0.98–1.04 kg milk/day with 7.45% fat and 11.5% SNF and the peak milk yield/day is 1.1–1.6 kg. The average ages of clipping of coarse hairs and down fibres are 12–18 months and 12 months, respectively, with average yields of 1.5 kg and 0.5 kg/clipping/animal, respectively. Value addition of yak milk and fibre presents a unique opportunity for the economic rejuvenation of yak pastoralism. However, winter feed scarcity, inbreeding, extreme climate events and the non-availability of essential services are still major challenges for yak production in the country. Our findings acknowledge that pastoral sustainability is critical for the conservation of yaks and yak rearing. This calls for pastoralism-centric governance and research efforts in the highlands to curb the declining population and to put Indian yaks on the road to sustainability. Full article

This paper explores how the intersection of masculinity and religion shapes workplace well-being by focusing on Christianity and the social construction of masculinity among factory workers in a city in China. While existing work on public and occupational health has respectively acknowledged masculinity’s influences on health and the religious and spiritual dimensions of well-being, there have been limited efforts to examine how variegated, and especially religious, masculinities influence people’s well-being in the workplace. Drawing on ethnography and in-depth interviews with 52 factory workers and 8 church leaders and factory managers, we found that: (1) Variegated masculinities were integrated into the factory labor regime to produce docile and productive bodies of workers. In particular, the militarized and masculine cultures in China’s factories largely deprived workers of their dignity and undermined their well-being. These toxic masculinities were associated with workers’ depression and suicidal behavior. (2) Christianity not only provided social and spiritual support for vulnerable factory workers, but also enabled them to construct a morally superior Christian manhood that phytologically empowered them and enhanced their resilience to exploitation. This paper highlights not only the gender mechanism of well-being, but also the ways religion mediates the social-psychological construction of masculinity. Full article

The “Patagonian Sheepdog” is a local working dog breed that was produced by selection from European working sheepdogs that arrived in the Magallanes region of southern Chile in the late nineteenth and early twentieth centuries. Currently, the Patagonian Sheepdog is most commonly found in the Chilean Patagonian region (43°12’ S to 56°30’ S), where it plays a fundamental role as a working dog in sheep and, to some extent, in cattle farming. Dog types that may have contributed to the Patagonian Sheepdog include the Old Welsh Grey and other old UK herding dogs. The modern Patagonian Sheepdog has been selectively bred by local sheep farmers to produce a herding dog that is well adapted to the area: a medium body size, long or semi-long fur, drooping or semi-erect ears, a docile character, and a great aptitude for sheep herding. Morphological studies have determined the body measurements, zoometric indices, coat color, and marking for Patagonian Sheepdogs. The objective of this investigation was to collect historical information related to the presence of this dog in Chilean Patagonia, providing general aspects of the morphology and behavior, all key factors for the recognition and conservation of this little-known herding dog. Full article

This study assessed the feasibility and reproducibility of a previously validated temperament test (TT) for shelter dogs. The test was developed to measure dog behaviour in the kennel, and traits of sociability towards people and other dogs, docility to leash, playfulness, cognitive skills, and reactivity. We introduced the use of differently sized fake dogs to check their appropriateness in correctly assessing sociability to dogs to broaden its applicability (as the original study used real stimulus dogs). We hypothesised that dogs’ responses may be modulated by the body size of the stimulus dog presented. The reduction analysis of the TT scores extracted five main dimensions (explaining 70.8% of variance), with high internal consistency (alpha > 0.65) and being broadly consistent with existing research. Behavioural components that were extracted from the fake dog experiment showed that dogs are likely to show signs of anxiety and fear toward both the real and fake dog. Dogs’ responses towards a real vs. fake stimulus were significantly correlated (p < 0.05) and they were not affected by the size of the stimulus (p > 0.05). We discuss the importance of interpreting these data with caution and use behavioural tests as a partial screening tool to be used in conjunction with more extensive behavioural and welfare monitoring. Full article

Over the past ten years, athletes Tim Tebow and Colin Kaepernick have become famous for kneeling on the NFL football field. However, public reactions to these gestures varied significantly: Tebow’s kneeling spawned a lightly mocking but overall flattering meme, while Kaepernick’s stoked public controversy and derailed his NFL career. In order to interrogate these divergent responses, this article places the work of sociologist Robert Bellah and philosopher Michel Foucault in dialogue. It argues that spectator sports are a crucial space for the negotiation and contestation of American identity, or, in Bellah’s terms, civil religion. It then draws on philosopher Michel Foucault’s concept of the docile body to explore the rationales behind and cultural reactions to the kneeling posture. I argue that Tebow and Kaepernick advance divergent civil religious visions within the “politics of the sacred” being negotiated in American life. In this process of negotiation, American football emerges as both a space for the public cultivation of docile bodies and a crucial forum for reassessing American values and practices. Full article

Cultural constructions of passive motherhood, especially within domestic spaces, gained currency in India and Ireland due to their shared colonial history, as well as the influence of anti-colonial masculinist nationalism on the social imaginary of these two nations. However, beginning from the latter half of the nineteenth century, postcolonial literary voices have not only challenged the traditional gendering of public and private spaces but also interrogated docile constructions of womanhood, particularly essentialized representations of maternity. Domestic spaces have been critical narrative motifs in these postcolonial texts through simultaneously embodying patriarchal domination but also as sites where feminist resistance can be actualized by “transgress(ing) traditional views of … the home, as a static immobile place of oppression”. This paper, through a comparative analysis of maternal characters in Edna O’Brien’s The Love Object and Jhumpa Lahiri’s Hell-Heaven, argues that socially disapproved/illicit relationships in these two representative postcolonial Irish and Indian narratives function as matricentric feminist tactics that subvert limiting notions of both domestic spaces and gendered liminal postcolonial subjectivities. I highlight that within the context of male-centered colonial and nationalist literature, the trope of maternity configures the domestic-space as the “rightful place” for the existence of the feminine entity. Thus, when postcolonial feminist fiction reverses this tradition through constructing the “home and the female-body” as sites of possible resistance, it is a counter against dual oppression: both colonialism and patriarchy. My intervention further underscores the need for sustained conversations between the literary output of India and Ireland, within Postcolonial Literary Studies, with a particular acknowledgement for space and gender as pivotal categories in the “cultural analysis of empire”. Full article

This article analyzes the processes of dehumanization that occurred in the Michener Center, a total institution for the purported care and training of people deemed to be mental defectives[1] that operated in Alberta, Canada. I report on qualitative interviews with 22 survivors, three ex-workers, and the institutional archival record, drawing out the ways that dehumanization was accomplished through bodily means and the construction of embodied otherness along several axes. First, inmates’ bodies were erased or debased as unruly matter out of place that disturbed the order of rational modernity, a move that meant inmates were not seen as deserving or even requiring of normal human consideration. Spatial practices within the institution included panopticism and isolation, constructing inmates as not only docile but as unworthy of contact and interaction. Dehumanization was also seen as necessary to and facilitative of patient care; to produce inmates as subhuman permitted efficiency, but also neglect and abuse. Finally, practices of hygiene and sequestering the polluting bodies of those deemed mentally defective sustained and justified dehumanization. These practices had profound effects for inmates and also for those charged with caring for them.[1] This was the terminology used to describe people deemed to have intellectual disabilities during much of the 20^th century in the West. Full article

Michel Foucault’s work traces shifting techniques in the governance of humans, from the production of ‘docile bodies’ subjected to the knowledge formations of the human sciences (disciplinary power), to the facilitation of self-governing agents directed towards specified forms of self-knowledge by quasi-therapeutic authorities (pastoral power). While mindful of the important differences between the governance of human subjects and the oppression of nonhuman animals, exemplified in nonhuman animals’ legal status as property, this paper explores parallel shifts from disciplinary to pastoral regimes of human-‘farmed’ animal relations. Recent innovations in ‘animal-centred’ welfare science represent a trend away from the ‘disciplinary’ techniques of confinement and torture associated with ‘factory farms’ and towards quasi-therapeutic ways of claiming to know ‘farmed’ animals, in which the animals themselves are co-opted into the processes by which knowledge about them is generated. The new pastoral turn in ‘animal-centred’ welfare finds popular expression in ‘happy meat’ discourses that invite ‘consumers’ to adopt a position of vicarious carer for the ‘farmed’ animals who they eat. The paper concludes that while ‘animal-centred’ welfare reform and ‘happy meat’ discourses promise a possibility of a somewhat less degraded life for some ‘farmed’ animals, they do so by perpetuating exploitation and oppression and entrenching speciesist privilege by making it less vulnerable to critical scrutiny. Full article