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Human relations with animals
Human relations with animals
Human animal interaction thesis
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When interacting with animals, it is tempting to correlate their behaviors with human emotion. It allows us to empathize with animals in a way that would be impossible otherwise, which is why researchers like Charles Hockett and Michael Tomasello spend so much time and effort studying animal communication and, more specifically, why animals are unable to learn human language. The downsides to crediting animals with human emotions, such as misattribution and devalorization of the animals’ own emotions, pale in comparison to the benefits we can receive from doing so, both socially and individually. As we can see from the short story “The Buffalo” by Clarice Lispector, anthropomorphizing animals affords us a stronger empathic connection with them, which can help us better understand ourselves and our emotions.
Giving animals credit for human emotions allows us to empathize with them. The woman in “The Buffalo” longs to empathize with an animal, one who can “teach her to keep her own hatred. . . .which belonged to her by right but which she could not attain in grief” (Lispector, 1972: p. 152). As a recently devastated woman, all she wants to do is loathe the man who broke her heart, but she is unable to do so because of her undeniable love for him. She believes that an animal can best demonstrate the feeling she cannot find on her own. When she comes across the buffalo, she is finally able to understand the feeling of hatred within her, because the buffalo’s passivity reflects her subconsciously projected emotions. In doing this, she is able to empathize with the animal and learn more about herself.
Just as the woman in the story found hatred through the buffalo, so can we also use animals to understand ourselves. In fact, the misat...
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...that she couldn’t find before.
The short story “The Buffalo” by Clarice Lispector shows us some important things about animal anthropomorphism. Firstly, the attribution of human emotions to animals allows us to more easily empathize with them. Through this, we are able to create intimate bonds with our pets and other animals. Since language figures so heavily into our understanding of empathy, several researchers, such as Hockett and Tomasello, have spent years investigating animal communication and how it relates to human language. Anthropomorphism, while it causes problems such as the devalorization of animal emotions and misattribution, also affords us the opportunity to learn more about ourselves, through the reflection of our own emotions. In this sense, anthropomorphizing animals can be a very useful tool for us, just as it was for the woman in “The Buffalo.”
Jeremy Rifkin in the article " A Change of Heart about Animals" argues on the fact that as incredible as it sounds, many of our fellow creatures as like us in so many ways. For example, in a movie named Paulie a young girl that suffers autism gets attached to a parrot. The girl struggles to talk but she just can't. Time passes by and then the girl starts talking because the parrot helped her. An incident happened so the little girl's parents decide to let the parrot go. The parrot ends up in an animal testing lab but somehow he managed to escape. The parrot begins to miss his owner because he formed a bond with a human being. Obviously, this proves Rifkin is right when he states that animals experience feelings like human beings.
In “Don’t anthropomorphize inky the octopus”, Jacob Brogan offer an answer to us—anthropomorphism. That is, human tend to interpret animals by “turning them into distorted mirrors of our own experience and expectation” (Don’t, 23,24). The escape of the octopus, Broman illustrates, is anthropomorphized by the human as “breaking out of animal aquarium”, “reminiscent of Finding Nemo”, “a magician like Houdini” for our own plights. We don’t want to know and care what exactly how octopus thinks and how he finds the way to escape; we focus on how to reflect our willingness on their behaviors. Instead of anthropomorphizing them in human terms, Brogan logically demonstrates, we should understand these creatures by their own cognition, their emotion, their complexity even if they are different than us in some
Anthropomorphism is giving non-human characters human qualities. In How Stories Came to Earth it’s shown various times, “After following the tracks of the leopard, spider dug a very deep pit. He covered it over with the branches of the trees and came home. Returning in the very early morning” , this quote is
In the article “A change of heart about animals” author Jeremy Rifkin uses rhetorical appeals such as ethos, logos, and pathos to persuade humanity in a desperate attempt to at the very least have empathy for “our fellow creatures” on account of the numerous research done in pursuit of animal rights. Rifkin explains here that animals are more like us than we imagined, that we are not the only creatures that experience complex emotions, and that we are not the only ones who deserve empathy.
McCarthy uses detailed descriptions, creates a somber mood through religious references, and elucidates upon the main character’s perspective to convey the impact of the experience on the protagonist. His actions reveal significant care and respect for the animal, as it seems difficult for the protagonist to cope with the loss of such a great creature. McCarthy portrays the wolf through an uncommon perspective; a frightful and beastly creature is transformed into a magnificent and bold animal. The wolf is pictured as an animal destined for honor and high admiration through its spiritual characteristics. Emphasis on the wolf’s positive qualities reveals human beings’ tendency to ignore the favorable characteristics of an individual or animal. Human beings commonly disregard the inner beauty all creatures possess.
The ways in which we as humans represent our relationships with dogs are explored in Dog Love. Garber assumes on the role of a cultural critic through her book, commenting on the role and social value dog representations have in our society, as represented in various artifacts: novels, films, advertisements, etc. She believes that through dog stories we create the ideal human, assigning valued human characteristics to the canine protagonist. She states, “The dog becomes the repository of those model human properties that we have cynically ceased to find among humans” (Garber 15). In our society, we no longer turn to our fellow men and women for the embodiment of virtue; we instead look to “man’s best friend.”
Animals and people can share emotions, form bonds and help each other in many different ways. In the stories, “My Life with the Chimpanzees” (pg. 101), “Hachiko: The True Story of a Loyal Dog” (pg. 119), “Monkey Master” (pg. 153) and “Reading Buddies” (pg. 94) they all show how these animals and humans form strong bonds and help each other out. One of the ways people and animals help one another is by accepting and not being afraid of each other. You have to keep trying no matter how many times you fail as Jane Goodall did in the Story “My Life with the Chimpanzees”.
all the hunted animals convey connotations of evil, and this is doubtless the reason why the author of the poem seems so involved in the outcome of the hunts and never tires of triumphantly describing the final slaying of the pursued animals. (Howard 85)
...inder of the cost of our lifestyle, for no one can live a totally cruelty free life. Cruelty will happen whether we wish it to or not—even people who abstain from animal sourced or tested foods and products will inevitably cause some cruelty by simply going about innocent daily life. For example, nearly any driver will eventually hit some animal no matter how hard they try to avoid it. The best one can do is make an honest effort to reduce his or her own impact on other creatures, whether that be by excluding animal products from their diet or seeking out foods from humane farms. Animal narratives are unique in their ability to allow the reader to experience these stories vicariously through the perspective of the animal, encouraging reflection and introspection on how humans treat others, and accordingly promoting empathy towards humankind’s fellow earthlings.
For instance, Goodall observed during her research that a male gorilla “would threaten [me] with an upward and backward movement jerk of his head.” Some of their emotions are easy to read, while at other times we have to look at multiple places on their faces to understand their feelings. A chimpanzee also uses facial expressions and sounds to communicate with each other, such as hoots and yells. On the contrary, human emotions are more complex than the chimpanzee’s emotions because we have a broad range of emotions to express.
Arluke, A. (1994). Managing emotions in an animal shelter (pp. 145-165). Animals and human society.
One of the most interesting aspects of the anthropological study of Catherine A. Lutz, entitled Unnatural Emotions, is that the author applies the same sort of intense self-examination to her own project as an anthropologist amongst the Ifaluk as she does to the Ifaluk themselves. Every individual at some point in his or her own life has been confronted with the surprise, after all, that someone seems ‘exactly like me.’ Or, conversely, one is shocked how another human animal, possessing roughly the same physical attributes of one’s genus and species as one’s self, could behave in such a horrible/wonderful fashion, totally ‘unlike me.’
In 1977 Irene Pepperberg, a recent graduate of Harvard University, did something very bold. At a time when animals still were considered automatons, she set out to find what was on another creature’s mind by talking to it. She brought a one-year-old African gray parrot she named Alex into her lab to teach him to reproduce the sounds of the English language. “I thought if he learned to communicate, I could ask him questions about how he sees the world.”
In Philip K. Dick’s novel, Do Androids Dream of Electric Sheep?, PKD elaborates upon the existences of social elitism and consumerism that commodify animals. PKD uses the protagonist Rick Deckard to examine the impact of superficiality on society, including the unifying factor of social-conditioning that a higher social status signifies greater empathic capacity. In Androids, Earth has been decimated by a world war, killing almost every animal and creating a high demand for the ones that survived. Owning an animal evolved into a social necessity, since maintaining and caring for the animal connoted empathy. The rarer the animal, the higher the price, the subsequent social status, and the empathy.
It is ironic to see that none of the white people are compared to animals since they are the ones dehumanizing the African American’s, by “Picking them off like buzzards or netting them like rabbits (159).” Sooner or later the white man's actions took a great affect your on Sethe’s life by dehumanizing her as a person. She became a monster willing to kill her child, someone with no future and only to live to survive. Thus explaining how the Whites created the animals they claimed the African Americans as, “It wasn’t the jungle Blacks brought with them to this place from the other place. It was the jungle white folks planted in them (208).”