No description available.

Thesis (doctoral)--Universität Heidelberg, 1912. / Includes bibliographical references (p. [3]-5).

Thesis (Ph.D.)--Pennsylvania State University, 2006. / Vita. Includes bibliographical references (p.157-162) and index. Also available online.

Thesis (M.S.)--Michigan State University. Dept. of Fisheries and Wildlife, 2008. / "Major advisor, Dr. Andrew G. McAdam"--Acknowledgements. Title from PDF t.p. (viewed on July 29, 2009) Includes bibliographical references. Also issued in print.

No description available.

Thesis (M.S.)--Oregon State University, 2009. / Printout. Includes bibliographical references (leaves 115-118). Also available on the World Wide Web.

Thesis (M.S.)--Oregon State University, 2007. / Printout. Includes bibliographical references (leaves 62-65). Also available on the World Wide Web.

This study is an ethnography of Oka-Soiot human-animal relations in the Eastern Saian Mountains of westernmost Buriatia in South Central Siberia. It follows ten herder-hunter households from their winter residences to their summer camps, describing their year-round relations with dogs, reindeer, horses, and wolves. Although known in Russian literature as descendants of the people who first harnessed and saddled reindeer, contemporary Soiot herder hunters have shifted their skills to other species. Yet they continue to share with their Tozhu, Tofa, and Dukha neighbours a heritage of hunting, aided by transport reindeer. Historically, all four groups engaged other species alongside reindeer to varying degree. This diversity of animals is particularly magnified in Soiot households as a result of their proximity to Buriat settler pastoralists since the 18th century. In the early 20th century Buddhist ritual practice became widespread among these settlers, affecting also Soiot cosmology. Exploring Soiot relations with 'wild' and 'domestic' animals, this thesis positions domestication as 'ongoing perspectival expansion,' experienced at the intersection of shamanist and Buddhist approaches to sentient beings. The first part of the thesis focuses on how people and animals move between perspectives associated with forest and pasture, as a strategy for life in a shared landscape. It presents the Soiot household as a mirror image of the spirit-mastered household, while contrasting it to the Eurocentric model of the domus. It then shows how interspecies collaboration within the household can lead to perspectival expansion among its members, arguing that such a perspective furthers the recognition of affordances in the landscape. This is followed by a study of shamanist and Buddhist approaches to spirit masters, presenting parallel but non-identical views of the landscape. As the perspective of animals become As the perspective of animals becomes expanded in the human household, so householders' perspectives of the landscape are expanded in their encounter with the ritual domain of Buddhism. While Buddhist ritual practice attempts to domesticate spirit masters, it remains vital to Soiot hunters that the domestication of spirit masters remain incomplete, and that reciprocal relations with spirit households are maintained. Part two focuses on proximity between species, introducing dog-human and reindeer human collaborations. It examines the autonomy of dogs as hunters in their own right, and looks at evolving reindeer herd dynamics and species flux in Soiot households. Part three focuses on the material aspect of human-animal relations, focusing on implements and structures of the household as communicative devices rather than tools of domination. Horses and humans are seen to signal their intentions through roping techniques, while wolves and humans 'read each other' through trap design, den placement, and empathy. Being the first ethnography of Soiot human-animal relations, this thesis offers new knowledge to anthropology by filling a void in south Siberian ethnography, while calling renewed attention to a multi species perspective in Siberia. It contributes to classical debates on the human role in animal domestication, and challenges the division between hunting and pastoralist economies in its presentation of households that engage in both, and for whom the two remain inseparable.

This diploma thesis deals with the rituals of hunting and animals that are in them, directly or indirectly emerge and with which they are associated. It does so by using qualitative methods, namely the techniques of observation and interviews. The research results are presented in the form of a story that brings us how it is with the hunts, how such hunts look like and what all may be associated context furlongs. The thesis is divided into two main parts - theoretical, where we present the current knowledge of rituals and hunting - and empirical where this knowledge is deepened and disseminated through the interpretation of the results of my anthropological research. According relation to hunting, hunters can be distinguished as culls, hunters and hunters without morals. Hunters attach importance to rituals differently depending on various factors, among which is their devotion to hunting and general relationship that it has. Rituals have a unifying power, while not practising them separate those individuals from the ones that identify themselves with the community. In the context of hunting we talk about the so-called fee hunts, which are perceived by the respondents as a necessary evil, which may have a positive impact not only on hunting, though. Key words: hunters, rituals, animals Powered by...

This ethnographically based study examines Swedish hunters' claims to victimhood through appeal to the term 'persecution'. Perceiving disenfranchisement, injustice and discrimination on the basis of wolf conservation policy, we present hunters' self-styled predicament as victimhood-claimants of persecution at the hands of a state that has been co-opted by a conservationist, pro-wolf agenda that systematically disenfranchises rural and hunting interests and lifestyles. Through the phenomenological accounts of hunter respondents, our paper takes seriously the hunters' perception of persecution and, likewise, considers the opposite case made by conservationists: that wolves have been, and continue to be, the real victims of persecution in the conflict. Nonetheless, we show that the persecution language as it is applied from opposing parties in the conflict is problematic inasmuch as it is focused around creating a moral panic and confusion among the Swedish public who are ultimately responsible, as a democratic body-politic, for assessing the legitimacy of claims to moral wrong-doing and legal redress for the wronged. Our case study joins scholarship that explores the pathologies of claims to victimization by populist rural interest groups in the context of controversial conservation directives.