Our lives would not be what they are today without animals. From the food we eat, to the clothes we wear, animals provide tangible evidence of their importance every day. But more than that, animals have shaped who we are and what we believe. Often in ways we don't see. That's what inspired me to write Being Human. This work began as an examination of how humans have altered animals to better match our imaginations and ideals, and too, the way these animals have irrecoverably altered how we live and look at the world. Consider, for example, that before they became physically useful to us in providing meat or skills or companionship, animals were central figures in our stories, mythologies, and religions. All the while, of course, these animals remained both ignorant and at the mercy of whatever we imagined--or needed--them to be. And what does all of this say about us? What can we learn about ourselves from looking at animals, and more specifically, looking at the way we treat them? In a society where animal flesh comes to us freshly packed and cleanly saran-wrapped, and pets are treated as members of our families, we tend to look at animals as one thing or another. A farm pig is not a companion animal, any more than a cat is a meal-in-waiting. At least not in our culture. We generally see what's convenient or desirable and when things get messy or complicated, we tend to look away. In so doing, we miss the opportunity to clearly see who we really are, what we're capable of, and what, if anything, we might want to change as a result. I chose four specific animals that show us different sides of ourselves. These beings are both familiar and strange, part of our everyday lives but often only found on the periphery. Each animal symbolizes one of four categories: food, pest, worker and pet. And each connects to a human need: pigs with consumption, pigeons with communication, horses with control and cats with companionship. They are arranged in this order to reflect the deepening complexity of their respective human needs--from the simplest, the need to eat, to the most complex, the need for companionship. (Arguably, control can be considered the most complex, however I chose companionship as the culminating need because it inherently involves all of the other three.) I hope if I accomplish only one thing, it is this: after reading, you see these animals--and your relationship to them--a little bit differently than before.

The Goose at Goldie's Milk Bar is a modern literary fairy tale written in the form of a novel for adult readers. Set in the fictional Australian small country town of Baxters Creek, it tells the story of Goldie Sullivan, an elderly former milk bar proprietor who has an affair with a gigantic cognisant gander. Goldie lives out the back of the town's old milk bar, hiding from the surrounding narrow-minded community, until late one night she witnesses a bolt of lightning strike the bell tower on the nearby church. When she goes to investigate, Goldie finds the body of a large bird buried in the debris and, believing it is an omen, she carries the half-dead bird home on her back. As she rehabilitates the bird, Goldie discovers there is more to the feathered creature than she first thought. The bird, a giant gander blown off course and struck down in the middle of migration, reveals an advanced awareness of humanity and the profound ability to comprehend the sorrow in Goldie's life. Through a shared appreciation of jazz music, Goldie and the goose learn to communicate and a close friendship ensues. Goldie teaches the goose to dance, the pair share baths and the goose moves into Goldie's bedroom. Before too long, Goldie finds herself in the midst of a most indecent affair. Goldie's relationship with the gander unfolds against a backdrop of other unconventional relationships. Kevin Dwyer, the new reporter in town finds himself drawn to the shire maintenance worker, Travis Handley. Real estate agent Alexander Bourke has taken Lynne Fontaine, the chef at the local Chinese restaurant, as his oriental mistress, and recently windowed farmer, Mary Peddley, sets tongues wagging with the one-legged publican, Jack Diamond. The novel uses the human animal narrative to explore the premise that fate is driven by unseen, sometimes magical forces that manifest in inexplicable ways to reveal the hidden truths of people. The writing of the novel has been supported by research conducted for an exegesis titled, The Nature of Human Animal Relationships in Three Modern Literary Fairy Tales. The exegesis identifies and discusses the nature of the central human animal relationships in three novels: Yann Martel's Life of Pi, Peter Hoeg's Woman and the Ape and the writing project, The Goose at Goldie's Milk Bar. The exegesis identifies and discusses the roles and functions the human and animal characters perform in the three novels through a comparative analysis of the narrative theories of early Russian Structuralist, Vladimir Propp. The exegesis also identifies and discusses the types of transformation the human and animal characters undergo, and conducts a comparative analysis of the theories of English academic and fairy tale historian, Jack Zipes. Finally, the exegesis analyses and discusses the multi-dimensional nature of the bonds formed by the human and animal characters and demonstrates how writers of modern literary fairy tales seek to awaken the reader to the possibilities of relationships with animals beyond usual human understanding or experience.

Domestic violence remains a serious social issue. In North America, millions of women are victimized each year, and many of these women are victims of violence at the hand of their intimate partners. A small but growing body of research on domestic violence has shown that companion animals are among the victims of such violence. Abuse of or threats to the pets are used to control, manipulate and emotionally abuse the female partner. However, the majority of this research has focused on the perspective of the abused female partner; the male perspective is missing. Through semi-structured interviews with ten incarcerated men who have committed intimate partner violence (IPV), this thesis explores the abuser’s motivations for abuse of the pet as well as their perspective of pets in the context of a violent relationship. The findings indicate that, contrary to previous research, most men do not abuse pets in the relationship, and in fact have positive relationships with their pets. Just as pets are sources of comfort for women in abusive relationships, pets can be sources of comfort and support for the abusive men as well. When incorporated into violence intervention and treatment programs, relationships with pets can provide a venue for men construct a masculine identity in a positive way, and the treatment of animals can illustrate how violence is not an effective solution.

Domestic violence remains a serious social issue. In North America, millions of women are victimized each year, and many of these women are victims of violence at the hand of their intimate partners. A small but growing body of research on domestic violence has shown that companion animals are among the victims of such violence. Abuse of or threats to the pets are used to control, manipulate and emotionally abuse the female partner. However, the majority of this research has focused on the perspective of the abused female partner; the male perspective is missing. Through semi-structured interviews with ten incarcerated men who have committed intimate partner violence (IPV), this thesis explores the abuser’s motivations for abuse of the pet as well as their perspective of pets in the context of a violent relationship. The findings indicate that, contrary to previous research, most men do not abuse pets in the relationship, and in fact have positive relationships with their pets. Just as pets are sources of comfort for women in abusive relationships, pets can be sources of comfort and support for the abusive men as well. When incorporated into violence intervention and treatment programs, relationships with pets can provide a venue for men construct a masculine identity in a positive way, and the treatment of animals can illustrate how violence is not an effective solution.

Thesis (Ph. D.)--University of California, San Diego, 2002. / Vita. Includes bibliographical references (leaves 244-258).

Thesis (M.I.T.)--The Evergreen State College, 2004. / Title from title screen (viewed 3/3/2010). Includes bibliographical references (leaves 50-56).

Biodiversity losses are often influenced by humans due to increased demand over natural resources and retaliatory killing of wildlife as a result of human–wildlife conflicts. Large carnivores are in decline globally due to the current human–carnivore conflicts. This study was conducted in the Maasai steppe of northern Tanzania to understand the role of traditional husbandry techniques in reducing livestock predation, herding challenges that place livestock at risk for predation, willingness of pastoralists to participate in schemes for livestock security improvement, and the role of Tanzania National Parks (TANAPA) in mitigating human–carnivore conflicts. Data were collected using interviews with individuals in households and with herders in grazing fields and were reinforced with field observations. The primary husbandry strategies for livestock protection in homesteads were the bomas where livestock were enclosed at night, while in the grazing fields the strategies included: splitting livestock herds, herder among livestock, herder carrying weapons, and noise. There was no significant correlation between the wealth of an individual and the type of livestock protection strategy used at homesteads. All traditional strategies used by pastoral communities were equally ineffective in preventing livestock predation both at homesteads and in the grazing fields. However, over a four year period, there were no successful predations in any boma reinforced with chain-links, suggesting that reinforcing bomas with studier materials such as chain-link can be effective against livestock predation. Grazing in groups was found to provide more effective livestock protection in the grazing fields than any other strategy. While losing livestock by herders in the grazing fields contributed most to increased livestock predation, other herding challenges exposing livestock to predation included the seasonal nomadic lifestyle and long distances travelled by pastoral communities. The majority of respondents (91%) were willing to improve their livestock security by the use of chain-link fences at homesteads, while 87% were willing to participate in an insurance scheme for livestock security. Neither experience of livestock attack nor level of awareness of insurance scheme influenced willingness to participate in the scheme. There is growing awareness among pastoral communities of the benefits provided by carnivores and wildlife at large. Therefore, major conservation agencies such as TANAPA, Wildlife Division (WD) and other stakeholders should focus more than they have been on addressing the actual conflicts i.e. human–carnivore conflicts and helping to improve husbandry practices against predation to achieve conservation objectives by reducing retaliatory killing of carnivores.

This thesis examines the way the absence of moral consideration of the animal in Christian doctrine is evident in Middle English literature. A fundamental difference between the theology and literature of the medieval period is literature's capacity to present and theorise positions that cannot, for various reasons, be theorised in the official discourses provided by commentators and theologians. Patterns of excluding the animal from moral consideration by Christianity are instigated with the rejection of the ethics of late Neoplatonism. Highlighted by Neoplatonists, and evident in the stylistic differences in reading scripture and philosophy, is an early Christian ideological predisposition toward purely humanocentric concerns. The disparity between a definite Hellenic ethic of the animal and its absence in Christian thought is most evident in the contrast between an outward looking Neoplatonic understanding of creation, and the closed matrix of scholastic interpretative thought. Influential textual representations of the universe require that creation is interpreted through a fideistically enclosed system of signs. The individual must have faith before approaching knowledge. The animal is placed into a system dominated by the primacy of faith in God, which paradoxically produces the predetermined answers supplied by Christian doctrine and selective scriptural and doctrinal suppositions. In literary texts, the animal provides an obvious method of Christian debate. Contemporary theological values, such as the doctrinal commonplace of comparing man with animal in the corporeal context highlights the uncomfortable similarity to, yet prescribes that man aspire to distance himself from, the animal. The primacy of man and the importance of his salvation, is a doctrine which countermands the theocentric basis of Christian theology, in which God is understood as a presence in all his creation. Such conflicting perspectives result in animals in medieval literature being used to test theological and philosophical parameters, illustrating the inadequacy of sharp theological boundaries, and demonstrating the ability of literary expression to escape that which has already been enclosed.

This paper examines the roles "the animal" plays in various broad movements in contemporary critical theoretical work in and around the humanities and social sciences. It brings together elements of theory and practice in imagining discursively-constructed subjects who are not necessarily human. Some vocabulary drawn from the equestrian practices of dressage and Centered Riding© is employed as a means of translating phenomenologically various and immediate embodied expression into written language. Central theorists are Vicki Hearne (Adam's Task: Calling Animals by Name), Barbara Noske (Beyond Boundaries), Cary Wolfe (Animal Rites and Zoontologies: The Question of the Animal, ed.), Donna Haraway (a number of selections), Temple Grandin (Thinking in Pictures and Animals in Translation), and Jacques Derrida ("The Animal that Therefore I Am" and "And Say the Animal Responded," two sections of a 1997 conference lecture entitled "U Animal autobiographique").

Domestic violence remains a serious social issue. In North America, millions of women are victimized each year, and many of these women are victims of violence at the hand of their intimate partners. A small but growing body of research on domestic violence has shown that companion animals are among the victims of such violence. Abuse of or threats to the pets are used to control, manipulate and emotionally abuse the female partner. However, the majority of this research has focused on the perspective of the abused female partner; the male perspective is missing. Through semi-structured interviews with ten incarcerated men who have committed intimate partner violence (IPV), this thesis explores the abuser’s motivations for abuse of the pet as well as their perspective of pets in the context of a violent relationship. The findings indicate that, contrary to previous research, most men do not abuse pets in the relationship, and in fact have positive relationships with their pets. Just as pets are sources of comfort for women in abusive relationships, pets can be sources of comfort and support for the abusive men as well. When incorporated into violence intervention and treatment programs, relationships with pets can provide a venue for men construct a masculine identity in a positive way, and the treatment of animals can illustrate how violence is not an effective solution.