This thesis provides evidence for patterned and pervasive ritual symbolism through use of animals and animal imagery in early Mesoamerican villages. I look at the faunal remains excavated from Early and Middle Formative (1350-850 B.C) domestic and ceremonial contexts at the Mixteca Alta site of Tayata, Oaxaca. I focus on the presence of exotic and locally available fauna including: domesticated dog, fish, turtle, small bird and nine-banded armadillo. By investigating the variable use of these animals in purposeful domestication, seasonal celebrations, autosacrifice, as musical instruments and in conjunction with building dedications, I highlight their importance to understanding broader patterns in the site as a whole. Specifically, I compare the presence of these animals at Tayata to other contemporary artifact assemblages, regional iconography, linguistic data, ethnographic descriptions and ethnohistoric accounts of Oaxaca and Mesoamerica. This investigation of ritual deposits within village-level societies provides a means to understand larger socio-political dynamics in this region. Based on the evidence provided, the use of animals in ritual activity at Tayata fits into larger spatial and temporal patterns of local and exotic faunal assemblages seen throughout Formative Mesoamerica. The importance of ritual activity is seen in the association of these animals within residential, ceremonial and elite deposits across multiple sites, indicating an increase in socio-political complexity as well as the presence of a Pan-Mesoamerican belief system during the Early and Middle Formative Periods. This study integrates faunal data within larger patterns of cultural activity including architectural style and zoomorphic figurines. Finally, this approach provides a more thorough understanding of the importance of looking at the context of all artifact types, even those which exist in small quantities, to form a broader perspective on a site or region.

The early twentieth century saw the beginning of modern environmentalism. Intellectuals dreamed up solutions to the world’s problems and hoped for a better future being made possible by advances in science and technology. However, Aldous Huxley produced Brave New World which, as this essay argues, mocks the enthusiasm of his intellectual peers. The dystopian novel depicts a future in which technology dehumanizes the population, and uses a great deal of animal imagery to make this point. This essay analyses the use of animal imagery from an ecocritical perspective arguing that the “pathetic fallacy” is reversed. By examining the use of biotechnology and central planning in the novel, and applying the ecocritical perspective that humanity and nature are part of a whole, this essay argues that society resembles a farm for human animals, which is partly expressed by Huxley’s use of the image of a bee colony. The argument is presented that Huxley satirizes his environmentally concerned peers by depicting a totalitarian state which, though unconcerned with environmental issues, echoes the eco-fascist methods proposed by the author’s friends and family.

The people of the Middle Ages believed animals were disconnected from themselves in terms of ability to reason and ability to resist passions. Humans and animals were created by God, but he bestowed man with a soul and the ability to resist earthly delights. When men were described in terms of their bestial counterparts it was conventionally meant to highlight some derogatory aspect of that character. Chaucer makes use of the animal-image throughout The Canterbury Tales, especially in "The Knight's Tale," to stress a break in each character from humane reason or to emphasize a lean towards a bestial nature. The degree of this departure is showcased in the ferocity of the animal-image in question and the behavior and nature of the character, i.e. the animals of a more timid nature or neutral standing highlight a much less negative nature than the ferocious predators present in the battle scenes.

This thesis examines the role of animal imagery in Petrarch's 'Rerum vulgarium fragmenta' (Rvf) as a means of elucidating his poetics in conversation with his predecessors. To achieve this aim, the present study compares and contrasts Petrarch's poetry with that of the poets quoted in Rvf 70, namely Arnaut Daniel, Guido Cavalcanti, Dante Alighieri and Cino da Pistoia. My research sheds light on the way in which Petrarch draws on and diverges from his precursors as he establishes his poetic language. The comparison between Petrarch and one or more of his predecessors poses three areas of enquiry central to my research: Petrarch's reuse of traditional animal images, such as those in troubadour poetry; the question of allegory in the Rvf; and the language and communication strategies which characterise Petrarch's poetic exchanges. Chapter 1 introduces a theoretical framework, based on the sources in Petrarch's possession, which discusses and reviews the implications, in medieval culture, of the notion of animality in relation to and in the representation of human passions. Chapter 2 considers Petrarch's potential engagement with the repertoire of animal imagery in the tradition of Occitan poetry. It examines the set of zoological images of bestiary derivation that Petrarch shares with the troubadours, specifically focusing on Petrarch's debt to Arnaut Daniel. Chapter 3 explores the role of allegory in Petrarch's animal imagery as compared with Dante's poetry. Chapter 4 considers how the employment of animal images varies between the poems without apparent correspondents and those with specific recipients. The first part of the chapter is concerned with the lyrics of Guido Cavalcanti and Cino da Pistoia, while the second part analyses animal vocabulary in the Rvf and in the poetic exchanges that Petrarch left uncollected as 'estravaganti'.

<p>The purpose of this essay is to investigate how Joseph Conrad has used animal imagery and religious symbolism in “Heart of Darkness,” and determine if these tools are somehow linked to the theme of the story. Close reading has been applied in order to be able to go through the entire story in search of these often well-hidden tools. Considering the fact that the story in focus of the analysis is believed by some, including myself, to be a long short story rather than a short novel, this method of approach has proved to be highly useful. First a discussion about a possible theme in “Heart of Darkness” is presented, followed by a brief comment on Conrad’s personal life philosophy and view on the use of symbolic devices in literary works. In order to determine the differences between symbols and imagery, as well as theme, subject and topic, a short discussion of terminology has been included.</p><p>Much of the discussion in the analysis relies heavily upon articles and books by critics who have focused exclusively on symbolism and imagery in “Heart on Darkness” and other works by Conrad. The scholarly names worth mentioning in connection with the discussion about animal imagery are Olof Lagercrantz, John A. Palmer, and Samir Elbarbary. The critics Anthony Fothergill and Cedric Watts explore religious symbolism in general, whereas P.K. Saha and Rita A. Bergenholtz focus on particular aspects of it, such as Buddhism and Greek mythology.</p><p>The analysis section is for the most part a combination between my own personal interpretations of “Heart of Darkness” and those made by others. It is divided into two major sections, Animal Imagery and Religious Symbolism. The latter, furthermore, comprises two subgroups. The conclusion suggests that Conrad used symbolism and imagery as narratological tools in order to present us with the theme of morality in the story.</p>

The purpose of this essay is to investigate how Joseph Conrad has used animal imagery and religious symbolism in “Heart of Darkness,” and determine if these tools are somehow linked to the theme of the story. Close reading has been applied in order to be able to go through the entire story in search of these often well-hidden tools. Considering the fact that the story in focus of the analysis is believed by some, including myself, to be a long short story rather than a short novel, this method of approach has proved to be highly useful. First a discussion about a possible theme in “Heart of Darkness” is presented, followed by a brief comment on Conrad’s personal life philosophy and view on the use of symbolic devices in literary works. In order to determine the differences between symbols and imagery, as well as theme, subject and topic, a short discussion of terminology has been included. Much of the discussion in the analysis relies heavily upon articles and books by critics who have focused exclusively on symbolism and imagery in “Heart on Darkness” and other works by Conrad. The scholarly names worth mentioning in connection with the discussion about animal imagery are Olof Lagercrantz, John A. Palmer, and Samir Elbarbary. The critics Anthony Fothergill and Cedric Watts explore religious symbolism in general, whereas P.K. Saha and Rita A. Bergenholtz focus on particular aspects of it, such as Buddhism and Greek mythology. The analysis section is for the most part a combination between my own personal interpretations of “Heart of Darkness” and those made by others. It is divided into two major sections, Animal Imagery and Religious Symbolism. The latter, furthermore, comprises two subgroups. The conclusion suggests that Conrad used symbolism and imagery as narratological tools in order to present us with the theme of morality in the story.