Animal Studies

Resumo: O presente artigo discute como gaúchos e cavalos compartilham uma traje-tória de relações que confi guram um processo domesticatório comum, no universo da pecuária no pampa brasileiro – considerando tal processo como parte dos movimen-tos das elites econômicas e políticas no sentido de burocratização e racionalização do trabalho e da produção nas estâncias de criação de gado bovino. A noção de " sujeição " dos cavalos domados, como fruto da negociação de forças que envolve o emprego das técnicas da chamada doma tradicional ou doma gaúcha, empreendimen-to em que se privilegia o uso da força bruta como forma de " ensinar " os equinos, acompanha a histórica burocratização da pessoa do trabalhador rural da lida cam-peira. Os dados etnográfi cos que embasam esta pesquisa foram elaborados a partir de trabalho de campo realizado entre os anos de 2010 e 2014, com o intuito de subsi-diar as análises do Inventário Nacional de Referências Culturais – Lidas Campeiras na Região de Bagé/RS, bem como seus desdobramentos. Palavras-chave: doma, domesticação, humano/cavalo, pecuária. Abstract: The present article discusses how gaúchos and horses share a path of relations which set a common domesticating process, in the universe of cattle breeding in the Brazilian Pampa – considering such process as part of movements of the economical and political elites with the intention of bureaucratization and rationalization of

The intention of this article is to investigate the visual presence of animals in contemporary literary and cinematic productions, specifically in the films La ciénaga (2011) and La
mujer sin cabeza [The Headless Woman] (2008) by Lucrecia Martel, Verano [Summer] (2011) by Jose´ Luis Torres Leiva, Perro muerto [Dead Dog] (2011) by Camilo Becerra,
and in Carlos Busqued’s 2009 novel Bajo este sol tremendo [Under this Terrible Sun]. Despite the fact that authors like John Berger and Akira Lippit have claimed that the animal tends to disappear in modernity, authors like Pick and Jonathan Burt have rescued a persistent animal presence in literary and flim productions as a positive element. Burt emphasises the
visual agency of the animal not so much as subjectivity, but rather as an affective power facing the human observer, and Pick underlines the vulnerability of the animal on screen. In this
article I show the importance of the animal-human figuration, the look between species and the mobility/immobility duality as axes around which the visual presence of animals is articulated in these contemporary Latin American cultural productions.

http://www.tandfonline.com/doi/abs/10.1080/13569325.2014.1000285#.VXnv7NKG-Fc

The present article argues that the representation of the animals in the colonial texts try to reassert and reconfigure the colonial rule on the colonised subjects. Likely, the handling of the non-human animals by the colonials in sporting or non-sporting ways erects an invisible and persistent hegemonic control over the native land. As far as the processing of the big cat animals, particularly a man-eater is concerned; it emerges with convoluting the sound factors of race, gender and supremacy. The shooting of the man-eater animal by a white is purely a forefront which designs an imperial masculinity. Through a critical analysis of Jim Corbett's text Man-Eating Leopard of Rudraprayag, the study aims exclusively at: first, to explore the role of an animal (Leopard): a vital object in contouring masculinity. Secondly, to foreground the animal stance, questioning the human authorised version of a man-eater and the enduring human rule over the non-human animals. The discussion implants the leopard, a subject of explication, as an essential character; liable to his 'natural' proviso.

Che posto occupavano gli animali nell’antichità? Come noi oggi, anche i Greci e i Romani avevano a che fare con cani, cavalli, galline; avevano allevamenti, vivari, acquari, e adottavano pratiche zootecniche. Amavano i loro animali da affezione, mentre ne uccidevano altri e li mangiavano (magari dopo averli sacrificati in onore di una divinità). Conoscevano e usavano animali selvatici o feroci, o esotici come elefanti e pappagalli. Non mancavano, nel loro immaginario, creature aliene che si credeva popolassero paesi lontani, come l’India e l’Etiopia, patrie dei manticora, dei cinocefali e dei grifoni. Quello che per noi sono i dinosauri per loro erano i ciclopi, i pegasi, le chimere, gli uomini-toro. Un affresco suggestivo che restituisce per intero l’esotismo di un mondo scomparso.

Birds featured in many aspects of medieval people's lives, not least in their poetry. But despite their familiar presence in literary culture, it is still often assumed that these representations have little to do with the real natural world. By attending to the ways in which birds were actually observed and experienced, this book aims to offer new perspectives on how and why they were meaningful in five major poems -- The Seafarer, the Exeter Book Riddles, The Owl and the Nightingale, The Parliament of Fowls and Confessio Amantis. In a consideration of sources from Isidore of Seville and Anglo-Saxon place-names to animal-sound word lists and Bartholomew the Englishman, the author shows how ornithological truth and knowledge are integral to our understandings of his chosen poems. Birds, he argues, are relevant to the medieval mind because their unique properties align them with important religious and secular themes: seabirds that inspire the forlorn Anglo-Saxon pilgrim; unnamed species that confound riddling taxonomies; a belligerent owl who speaks out against unflattering literary portraits. In these poems, human actions and perceptions are deeply affected by the remarkable flights and voices of birds.

RÉSUMÉ : Nous nous pencherons sur les travaux du jeune Heidegger afin de montrer que, s’il affirme dans Être et temps que les animaux ne sont ni chose, ni Dasein, mais participent d’un énigmatique mode d’être propre – le « simplement vivant », ce qui ne fait « rien de plus que vivre » – cela constitue un revirement dans la pensée heideggérienne. Dans les travaux qui préparent la rédaction de Sein und Zeit, l'animal avait toujours été considéré comme un être qui a un monde, comme un être auquel nous devons reconnaître le mode d'être du Dasein. En s’appuyant sur l’interprétation phénoménologique d’Aristote qu’il présente dans ses cours de 1919 à 1926, nous montrerons que les structures fondamentales de l'être-au-monde ont été élaborées sur le fond des capacités propres à la vie animale que sont l’affection (pathos), la perception (aisthēsis), la discrimination (krinein), la mobilité (kinesis kata topon) et le désir (orexis).

ABSTRACT : Our investigation of young Heidegger’s work aims at showing that, if Being and Time states that animals are neither mere things, neither Dasein, but have their own puzzling mode of being – “mere life”, which does not exist, but simply lives – this constitutes a reversal in Heidegger’s way of thinking. In the works that prepared the way towards Sein und Zeit, animal life was always presented as being-in-a-world, as a being to which we must ascribe Dasein’s way of being. With the help of Heidegger’s phenomenological interpretations of Aristotle presented between 1919 and 1926, we will show that the basic features of being-in-the-world that will become Being and Time's existential structures were developed on the basis of capacities belonging to animal life : affection (pathos), perception (aisthēsis), discrimination (krinein), mobility (kinesis kata topon) and desire (orexis).

The intro is available on my personal website via the link. The Shape of Sex is a pathbreaking history of nonbinary sex, focusing on ideas and individuals who allegedly combined or crossed sex or gender categories from 200–1400 C.E. Ranging widely across premodern European thought and culture, Leah DeVun reveals how and why efforts to define “the human” so often hinged on ideas about nonbinary sex.

The Shape of Sex examines a host of thinkers—theologians, cartographers, natural philosophers, lawyers, poets, surgeons, and alchemists—who used ideas about nonbinary sex as conceptual tools to order their political, cultural, and natural worlds. DeVun reconstructs the cultural landscape navigated by individuals whose sex or gender did not fit the binary alongside debates about animality, sexuality, race, religion, and human nature. The Shape of Sex charts an embrace of nonbinary sex in early Christianity, its brutal erasure at the turn of the thirteenth century, and a new enthusiasm for nonbinary transformations at the dawn of the Renaissance. Along the way, DeVun explores beliefs that Adam and Jesus were nonbinary-sexed; images of “monstrous races” in encyclopedias, maps, and illuminated manuscripts; justifications for violence against purportedly nonbinary outsiders such as Jews and Muslims; and the surgical “correction” of bodies that seemed to flout binary divisions.

In a moment when questions about sex, gender, and identity have become incredibly urgent, The Shape of Sex casts new light on a complex and often contradictory past. It shows how premodern thinkers created a system of sex and embodiment that both anticipates and challenges modern beliefs about what it means to be male, female—and human.

This paper contributes to the debate about the absence of nonhuman animals in environmental and sustainable education (ESE) and the challenge of the anthropocentric characterisation of European education. Relating to the debate about a pluralistic approach in ESE as a ‘one-species only pluralism’, we draw on Val Plumwood’s ecofeministic dialogical interspecies ethics and Rosi Braidotti’s understanding of a posthuman/nomadic subjectivity. By regarding ‘difference’ as a constituting force, we present a ‘critical pluralistic’ approach to human-animal relationships in ESE. Instead of drawing new lines of moral consideration for nonhuman beings, an ethical and political appreciation of what nonhuman others can do in ESE is suggested. Recommendations for educational practice are to recognise nonhuman agency to reveal political and ethical dimensions, recognise the agency of non-living animals and stay in conflicts and ‘study up’ and develop an immanent critique, which could lead to alternative pedagogical approaches to human-animal relationships in different cross-curricula settings.

“Power is war, the continuation of war by other means”: Foucault’s reversal of Clausewitz’s formula has become a staple of critical theory — but it remains highly problematic on a conceptual level. Elaborated during Foucault’s 1976 lectures (“Society Must Be Defended”), this work-hypothesis theorises “basic warfare” [la guerre fondamentale] as the teleological horizon of socio-political relations. Following Boulainvilliers, Foucault champions this polemological approach, conceived as a purely descriptive discourse on “real” politics and war, against the philosophico-juridical conceptuality attached to liberal society (Hobbes’s Leviathan being here the prime example).
However, in doing so, Foucault did not interrogate the conceptual validity of notions such as power and war, therefore interlinking them without questioning their ontological status. This problematic conflation was partly rectified in 1982, as Foucault proposed a more dynamic definition of power relations: “actions over potential actions”.
I argue, somewhat polemically, that Foucault’s hermeneutics of power still involves a teleological violence, dependent on a polemological representation of human relations as essentially instrumental: this resembles what Derrida names, in “Heidegger’s Ear”, an “anthropolemology”. However, I show that all conceptualisation of power implies its self-deconstruction. This self-deconstructive (or autoimmune) structure supposes an archi-originary unpower prior to power: power presupposes an excess within power, an excessive force, another violence making it both possible and impossible. There is something within power located “beyond the power principle” (Derrida). This (self-)excess signifies a limitless resistantiality co-extensive with power-relationality. It also allows the reversal of pólemos into its opposite, as unpower opens politics and warfare to the messianic call of a pre-political, pre-ontological disruption: the archi-originary force of différance. This force, unconditional, challenges Foucault’s conceptualisations of power, suggesting an originary performativity located before or beyond hermeneutics of power-knowledge, disrupting theoreticity as well as empiricity by pointing to their ontological complicity.
The bulk of this essay is dedicated to sketching the theoretical implications of this deconstructive reading of Foucault with respect to the methodology and conceptuality of political science and social theory.

Schizophrenia is a chronic, severe, and disabling brain disease. About one-third of all patients with schizophrenia do not respond adequately to drug treatment. Advances in neuroscience and clinical research have led to the introduction of a novel generation of compounds with neuroprotective properties. Despite numerous animal studies with promising neuroprotective agents, no successful strategy for neuroprotection from functional psychoses has been successfully demonstrated. There are two main targets for neuroprotective therapy: (1) neurodegenerative processes in schizophrenia (e.g. apoptosis, excitotoxicity, oxidative stress, stress sensitization, and alteration of neurosteroids); and (2) phenotypic presentations of illness including psychopathological symptoms, significant decline in cognition, psychosocial functioning and in health related quality of life (HRQL). In this chapter substantial information about clinical trials with neurosteroids, vitamins, and some herbal supplements with neuroprotective properties in schizophrenia is presented. Neurosteroids such as pregnenolone (PREG), dehydroepiandrosterone (DHEA) and their sulfates (PREGS and DHEAS) are reported to have a modulatory effect on neuronal excitability and synaptic plasticity. In addition, vitamins and herbal supplements are important for regular cell function, growth and development. As a rule, vitamins promote the activity of enzymes to improve their efficiency and in this role they are called coenzymes. The herbal supplements are active antioxidants with neuroptective properties. The authors hope that neuroprotective strategies will pave the way to the next generation of antipsychotic, sedative and mood stabilizer medications. The clinical effects of neuroprotective agents clearly merit further clinical trials for the treatment of mental disorders.

La tesi presenta inizialmente il pensiero di Jacques Derrida sull'animalità. Il tema affrontato è la sovranità dell'uomo sul resto dei viventi, in particolare nei riguardi della discriminazione dell'animalità. Nei capitoli a seguire si attua un'emancipazione dell'animalità e non dall'animalità come la corrente umanista voleva. Attraverso l'ontogenesi del concetto di "umanità" viene decostruito il costrutto che sorregge la soglia che divide l'uomo dagli animali, laddove essi partecipano all'animalità in maniere differenti. L'emergenza di questa composizione dei temi trattati si erge ad azione esemplare con cui Derrida, prima di morire, ha lasciato delle tracce da seguire durante il ricevimento del premio Adorno.

El FBI ha publicado el informe sobre más de 5,4 millones de incidentes y 6,290,042 de ilícitos que se presentaron al Sistema de Informes Nacionales de Incidentes (NIBRS) del Uniform Crime Reporting (UCR) en 2016, y por primera vez, desde el 2016, el informe anual ha incluido datos sobre maltrato hacia los animales. El FBI actualizó sus políticas del Programa NIBRS de UCR, a partir del 1 de enero de 2016, para incluir específicamente la crueldad hacia los animales como una categoría delictiva específica de modo que las agencias de policía deberían incluirla al presentar las estadísticas delictivas al FBI. La crueldad hacia los animales es un crimen grave no solo contra los animales, sino también contra la sociedad en general. La Dra Querol afirma: “como decimos en el grupo de trabajo de la NSA/FBI protegiendo a las personas protegemos a los animales y, protegiendo a los animales protegemos a las personas”. Gracias al esfuerzo de la NSA y el FBI, el maltrato a animales se incluye desde el 2016 en el Grupo A de delitos graves, contra la sociedad. Al saber dónde están ocurriendo estos crímenes y la demografía de quién está cometiendo estos crímenes, las agencias de policía y las protectoras pueden tomar medidas proactivas para abordar los problemas en áreas con altas tasas de maltrato hacia los animales. Informar al FBI no es obligatorio, pero mientras más información se proporcione al FBI, mejor será capaz de medir la cantidad de delitos en un área específica y permitir una revisión más exhaustiva de la relación entre la crueldad hacia los animales y otros crímenes en la comunidad.

Las principales conclusiones del informe de este año:

En la comparativa de datos sobre incidentes de maltrato animal en 2016 y 2017, vemos que se ha obtenido una mejora notable pasando de 1126 incidentes en 2016 a 3228 en 2017.
Según la tipología delictiva, el 61% de los incidentes son relacionados contra la propiedad, el 23% contra las personas y el 16% contra la sociedad (categoría que incluye el maltrato hacia los animales). Durante el 2017 se han recogido 3228 incidentes de maltrato hacia los animales.
Respecto a la edad de los autores de los incidentes de maltrato animal se detectaron 2620 adultos (84%), 116 menores de 18 años (4%) y 379 individuos cuya edad era desconocida (12%).
Cuando se ha analizado el maltrato hacia los animales por sexo, destaca un 56% de hombres, un 36% de mujeres y un 8% se desconocía. Cabe señalar que la cifra de mujeres que perpetran maltrato hacia los animales es mayor de la que recogen habitualmente los estudios o los atestados policiales. Aunque aún estamos trabajando en la tipología de maltrato por sexo, los resultados abren nuevas vías de investigación.
En lo que se refiere a la autoría del maltrato animal, la mayoría de casos son perpetrados por personas de raza blanca en un (65%) de los casos, las personas de raza negra/afroamericanos un 21%, los nativos americanos un 1% , los asiáticos en un 21%, los nativos de Hawaiï o islas del Pacífico en un 1% y en un 12% de los casos se desconoce la raza. Cuando contrastamos los datos de prevalencia de otros delitos (como violencia de pareja) en reservas o en poblaciones nativas, las cifras son extremadamente altas, lo que nos hace pensar que, seguramente, las cifras de maltrato animal están infraestimadas.
Respecto a las franjas de edad en que se produce el maltrato, si observamos la franja de los 21 a los 40 años, supone el 56% de todos los casos de maltrato animal. También conviene resaltar que hemos detectado maltrato en todas las franjas de edad, desde menores de 10 años (8 casos)a mayores de 66. Del mismo modo que sucede con el análisis por edad, estamos en proceso de analizar el tipo de malrato por franja de edad.
Respecto a la geolocalización del maltrato animal destaca que la mayoría se producen en residencias o domicilios, constituyendo el 73% de todas las áreas analizadas. El hecho de que se produzca mayoritariamente en residencia o domicilio, dificulta su detección y obliga a los agentes implicados no sólo en la detección de maltrato animal, sino a otros profesionales, así como a la comunidad, a involucrarse en la detección de dicho ilícito.
Al analizar las franjas horarias en que se reportan más incidentes, llama la atención de que aumenta desde las 8 de la mañana hasta las 6 de la tarde. A pesar de que estamos analizando las causas, podría deberse a la reducción de los efectivos policiales y los agentes de control animal durante las horas nocturnas.

Presentación de la traducción del capítulo 5 del libro de Piers Beirne, Confrontando el abuso a animales. Ley, criminología y relaciones humano-animal (2009). Incluye la traducción realizada por Ana Zacil Vieyra Ramírez y revisada por Itzia Cristina Vieyra Ramírez y Cristina Barragán. El capítulo traducido y la presentación están publicadas en Devenires, Vol. 17, No. 33, 2016, pp. 237-275.

Dossier de Presentación del Programa Viopet VioPet es un programa que acoge temporal o definitivamente a los animales domésticos de
víctimas de la violencia familiar. Esta iniciativa surge desde GEVHA (Grupo para el Estudio de la Violencia hacia Humanos y Animales) y el
Observatorio de Violencia Hacia los Animales a partir de la relación establecida entre la violencia hacia animales y humanos y debido a
la falta de protección de los animales que desemboca en una desprotección total de les víctimas humanas que sufren este
fenómeno.

La importancia de mantener la penalización del maltrato a los animales en el Código Penal Ecuatoriano Noviembre de 2013 El presente es un trabajo de recopilación y análisis de un grupo de organizaciones y ciudadanos ecuatorianos preocupados por la decisión de la Asamblea Nacional de retirar del Código Penal el texto relacionado al maltrato a los animales, y sus posibles consecuencias. Mediante este documento buscamos argumentar con bases técnicas, científicas y morales la importancia de mantener la penalización del maltrato animal en procura no sólo de prevenir el sufrimiento a estos seres sino también de precautelar actos violencia hacia humanos vulnerables como niños y adultos mayores. Este trabajo cuenta con las siguientes secciones: 1. Antecedentes. 2. Estudios científicos sobre la relación entre maltrato animal y violencia interpersonal. 3. Situación de los códigos penales en otros países. 4. Algunos casos de crueldad de humanos hacia animales 5. Conclusiones 6. Bibliografía ANTECEDENTES Por Soledad Vela Abogada Máster en Derecho Ambiental La protección de los animales ya es un asunto de interés público, de ética y de responsabilidad social y está vinculado a los objetivos que persigue el Plan del Buen Vivir y a los preceptos constitucionales que promueven los Derechos de la Naturaleza donde se incluyen a los animales. Esta situación debe reflejarse en la legislación ecuatoriana de manera urgente y prioritaria, ya que además conlleva implícita la base de un tema de violencia social, misma que debe ser regulada por el Estado de manera inmediata tipificando por ejemplo el maltrato a los animales como un delito grave dentro del Código Integral Penal. La integralidad de dicho cuerpo legal implica que se regularán todos aquellos aspectos emergentes para la sociedad, penando aquellas conductas que constituyen un delito y conllevan una pena privativa de libertad. Resulta incomprensible que pese a todos los avances que se han obtenido en la legislación ecuatoriana en cuanto a respeto a la naturaleza y a la vida, se siga tomando el tema de protección animal tan a la ligera.

The aim of this article is an attempt to incorporate the works by Marek Krystian Emanuel Baczewski — a modern writer and poet — into the framework of a lesson, and to present an idea for an interpretation one of his short stories. The author presents the new ways of reading the text by Baczewski through linking up the microscale perspective with zoocentric perspective.
The micrological gesture is the prelude to considerations in the spirit of animal studies. This way of thinking may be conducive to broadening the students’ skills of perception. Teaching young people to pay attention to details can be also a good experiment. They can be taught that literature is not a one-dimensional subject and that the text can be reinterpreted in many different ways.
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Celem artykułu jest próba włączenia twórczości Marka Krystiana Emanuela Baczewskiego - współczesnego pisarza i poety - w ramy lekcji oraz przedstawienie pomysłu na interpretację jednego z jego opowiadań. Autor przedstawia nowe sposoby odczytywania tekstu przez Baczewskiego, łącząc perspektywę mikroskali z perspektywą zoocentryczną.
Gest mikrologiczny jest wstępem do rozważań w duchu badań nad zwierzętami. Taki sposób myślenia może sprzyjać poszerzaniu umiejętności percepcji uczniów. Uczenie młodych ludzi zwracania uwagi na szczegóły może być również dobrym eksperymentem. Można ich nauczyć, że literatura nie jest tematem jednowymiarowym i że tekst można interpretować na wiele różnych sposobów.

Objective To examine the effects of positive end-expiratory pressure (PEEP) on extravascular lung water (EVLW), lung tissue, and lung volume. Design and setting Experimental animal study at a university research facility. Subjects Fifteen adult sheep. Interventions All animals were studied before and after saline washout-induced lung injury while ventilated with sequentially increasing PEEP (0, 7, 14, or 21 cmH2O). Measurements and results Lung volume was determined by computed tomography and EVLW by the thermal dye dilution technique. Saline washout significantly increased lung tissue volume (21±3 to 37±5 ml/kg) and EVLW (9±2 to 36±9 ml/kg). While increasing levels of PEEP reduced EVLW (30±7, 24±8, and 18±4 ml/kg), lung tissue volume remained constant. Total lung volume significantly increased (50±8 ml/kg at PEEP 0 to 77±12 ml/kg at PEEP 21). Nonaerated lung volume significantly decreased and was closely correlated with the changes in EVLW (r=0.67). In addition, a highly significant correlation was found between PEEP-induced decrease in nonaerated lung volume and decrease in transpulmonary shunt (r=0.83). Conclusions The main findings are as follows: (a) PEEP effectively decreases EVLW. (b) The decrease in EVLW is closely correlated with the PEEP-induced decrease in nonaerated lung volume, making EVLW a valuable bedside parameter indicating alveolar recruitment, similar to measurements of transpulmonary shunt. (c) As excess tissue volume remained constant, however, EVLW may not be suitable to reflect overall severity of lung disease

Arachnid Orchestra. Jam Sessions, Cosmic Jive: The Spider Sessions and the Cosmic Dust Web Orchestra are pioneering and visionary projects by artist Tomás Saraceno that fold his long-term research on spider webs into the realm of vibration and sound, to develop playful and experimental systems for interspecies communication. Working at the intersection of art, architecture and science, for these projects Saraceno transformed spider webs into musical instruments that play upon the incredible structural and mechanical properties of spider silk, and also tune into the spider’s sophisticated forms of vibrational communication. Exhibited at Saraceno’s first solo show in SE-Asia at the NTU Centre for Contemporary Art in Singapore, Arachnid Orchestra. Jam Sessions was developed in collaboration with experts from various fields of knowledge—and extends upon Saraceno’s earlier bioacoustic projects. With this interdisciplinary team, Saraceno created a musical system for translating the spiders’ vibrations into acoustic rhythms: amplifying the spiders’ biotremological signals and web pluckings, and making these substrate-borne vibrations audible to humans. During the exhibition, musicians and sonic artists were invited to attune and respond to the spiders’ vibrational signals through the multispecies instruments that Saraceno created via three live performances (jam sessions), creating a collective and immersive interspecific orchestral composition. The exhibition space was thus transformed into an interactive sound and visual installation: a process-driven laboratory for experimentation that pushed the boundaries of interspecies communication. During the First International Symposium on Biotremology in San Michele all’Adige, sonic excerpts from Arachnid Orchestra. Jam Sessions were played to a scientific audience.

Le zoonosi contemporanee ci costringono a porci una domanda che già gli antichi pensatori si erano posti più o meno esplicitamente. Le risposte sono spiazzanti e per molti versi attuali: mangiamo gli animali perché non siamo dèi (e quindi perché non siamo mai stati – o non siamo più – puri) o perché, semplicemente, siamo onnivori. Per Aristotele, nello specifico, mangiamo gli animali perché le tecniche a nostra disposizione ce lo permettono, anche se in ciò che ci viene permesso – secondo lui – dovrebbe sempre esserci una misura.

Cohen Veterans Bioscience's AMP IT UP (Alliance for Modeling PTSD, Innovative Technologies, and Uniform Practices) Preclinical Program is pleased to announce the posting of the following RFA: Translational Preclinical Animal Model Systems of Post-Traumatic Stress Disorder. The purpose of this RFA is to further validate, characterize, and develop existing and novel animal models systems of PTSD that will be useful for screening novel therapeutics and/or elucidating mechanisms of disease.

Please click on the link below to find complete details for the RFA itself, the submission process, and our application portal. This opportunity is open to all and we invite you to forward the link to friends, colleagues, and other list serves.

AMP IT UP RFA: http://www.cohenveteransbioscience.org/RFA-PTSD-0002/

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Cohen Veterans Bioscience is the only 501(c)3 non-profit research organization with a singular focus on PTSD and TBI research. We are dedicated to fast-tracking the development of diagnostic tests and personalized therapeutics for the millions of veterans and civilians who suffer the devastating effects of trauma on the brain.
More information is available at www.cohenveteransbioscience.org.

In view of recent research can we continue to argue for a superiority over other animals that justifies dominating and exploiting them? This question, now “in the center of ethical discussion,” invites us to “radically reconsider the terms of ethical inquiry” (Rolston 1993: 382). Those terms now must include the feelings biophilia and biophobia as well as compassion, sympathy, and empathy. Are we prepared to value not only reason but also emotions that connect us to other animals? If we are to save ourselves and our planet, we need a more interdisciplinary model of ethics that includes “emotive” as well as analytic ethics. Derrida’s “L'Animal que donc je suis (ti suivre)" (1997) combines them, citing literature to demonstrate the role of feelings in situation-specific ethics. Though he does not use E. O Wilson’s terminology, Derrida suggersts that what blocks biophilia is an apparently instinctive, superstitious fear of animals that has expanded into what we now call biophobia. Ultimately, Derrida focuses on a new experience of compassion that can bring about the political change needed to save our planet.

Neuropeptide Y (NPY) is widely distributed throughout the central nervous system (CNS) and is one of the most conserved peptides in evolution, suggesting an important role in the regulation of basic physiological functions. In addition, both pre-clinical and clinical evidence have suggested that NPY, together with its receptors, may have a direct implication in several psychiatric disorders, including depression and related illnesses. NPY-like immunoreactivity and NPY receptors are expressed throughout the brain, with varying concentrations being found throughout the limbic system. Such brain structures have been repeatedly implicated in the modulation of emotional processing, as well as in the pathogenesis of depressive disorders. This review will concentrate on the distribution of NPY, its receptors, and the putative role played by this peptide in depressive illness based on both pre-clinical and clinical evidence.

An Ape Ethic makes the case that great apes are moral individuals because they engage in a land ethic as ecosystem engineers to generate ecologically sustainable biomes for themselves and other species. We need to recognize apes as eco-engineers in order to save them, their habitats, and in so doing, we will ultimately save earth’s biosphere. The book draws on extensive empirical research from the ecology and behavior of great apes and synthesizes past and current understanding of the similarities in cognition, social behavior, and culture found in apes. Importantly, this book proposes that differences between humans and apes provide the foundation for the call to recognize forest personhood in the great apes. While all ape species are alike in terms of cognition, intelligence, and behaviors, there is a vital contrast: great apes are the efficient ecological engineers, not humans. Simian forest sovereignty is, therefore, critical to conservation efforts in controlling global warming, and so apes should be granted dominion over their tropical forests. Weaving together philosophy, biology, socioecology, and elements from eco-psychology, this book provides a glimmer of hope for future acknowledgment of the inherent ethic ape species embody in their eco-centered existence on this planet.

Increasingly high-profile research is being undertaken into the socio-environmental challenges associated with the overproduction and consumption of food from animals. Transforming food systems to mitigate climate change and hidden hunger, ensure food security and good health all point to reducing animal-based foods as a key lever. Moving beyond animal-based food systems is a societal grand challenge requiring coordinated international research by the social sciences and humanities. A 'selective openness' to this range of disciplines has been observed within multi-discipline research programmes designed to address societal grand challenges including those concerned with the sustainability of food systems, inhibiting the impact of social sciences and humanities. Further, existing research on animal-based foods within these disciplines is largely dispersed and focused on particular parts of food systems. Inspired by the 'Sutherland Method' this paper discusses the resu...

The text concerns the camp for political prisoners established in 1949 in Yugoslavia on Goli Otok island. This theme was almost entirely absent from public discourse before the 1980s, and real changes and developments in discussions about this part of the history of postwar Yugoslavia occurred only after Tito's death. Goli Otok as the largest and most infamous camp in communist Yugoslavia is considered a symbol, its name recognized as a synonym of a physical and psychological system for destroying people. In the text I analyze autobiographical texts written by women prisoners (such as Milka Žicina and Vera Cenić). A large number of female inmates were sentenced just for being related to or keeping close contact with a male "enemy of the state". Thus women were treated not as independent subjects, but as mothers, sisters and wives subordinate to male family members. The social exclusion of women prisoners and their families exacerbated the feeling of isolation and continued after leaving the camp. I am interested in the detail of the strategies of storytelling which are related to spirituality (focusing on nature) both during the period of isolation, when they searched for a way to survive it, as well as after release when the women tried to start a new life.

Extraterritorial jurisdiction stands at the juncture of international law and animal law and promises to open a path to understanding and resolving the global problems that challenge the core of animal law. As corporations have relocated and the animal industry (agriculture, medical research, entertainment, etc.) has dispersed its production facilities across the territories of multiple states, regulatory gaps and fears of a race to the bottom have become a pressing issue of global policy. This book provides enough background to allow readers to understand why extraterritorial jurisdiction must respond to these developments, counters objections that readers might raise, and describes how to improve animal law in tandem. The heart of the work is a fully-fledged catalogue of options for extraterritorial jurisdiction, which states can employ to strengthen their animal laws. The book offers top-down perspectives drawn from general international law and trade law, and complements them by a bottom-up up view from the perspective of animal law. The approach connects the law of jurisdiction to substantive law and opens up deeper questions about moral directionality, state and corporate duties owed animals, and the comparative advantages of constitutional, criminal, and administrative animal law. To ensure that extraterritorial animal law does not become complicit in oppressing ethnic and cultural minorities, the book offers critical interdisciplinary perspectives, informed by posthumanist and postcolonialist discourse. Readers will further learn when and how extraterritorial jurisdiction violates international law, and the consequences of exercising it illegally under international law. This work answers questions about how and why extraterritorial jurisdiction can overcome the steepest hurdles for animal law and help move us toward a just global interspecies community.