“…As Pedersen () explains: It should be clear that posthumanism's engagement with ‘the animal question’ does not in and by itself create more beneficial subject positions for animals in human society — it might, quite the contrary, obscure, dilute or displace responsibility for their situation, reinforcing rather than dismantling their exploitation. (p. 75)To prevent this there is a need to extend post‐humanism to focus on the material realties of other animals (Pedersen, ). One particularly fruitful way of accomplishing this is to marry key components of post‐humanism with critical animal studies.…”
Section: Post‐human Methods For Animal Subject‐hoodmentioning
confidence: 99%
“…To prevent this there is a need to extend post-humanism to focus on the material realties of other animals (Pedersen, 2011). One particularly fruitful way of accomplishing this is to marry key components of post-humanism with critical animal studies.…”
Visual methods offer social scientists some promising possibilities for valuing the work of women and animals in domestic homes and formal organizations, such as schools, hospitals, residential care facilities and other workplaces. In this article, we consider how visual methods might be used to ‘put women and animals in the frame’. We draw data and inspiration from our What is it About Animals study [2015–2016], which involved an online call for people over 16 years of age, to post pictures, poems, stories and videos depicting what animals mean to them. We pay attention to attempts to resist sexism and speciesism in the valuing of work, including emotional labour. We consider the possibility of post‐humanist methods for animal subject‐hood, and a sociology of animals, emotions and work. We end with a discussion of possible future visual methods projects to value the work of women and (other) animals.
“…As Pedersen () explains: It should be clear that posthumanism's engagement with ‘the animal question’ does not in and by itself create more beneficial subject positions for animals in human society — it might, quite the contrary, obscure, dilute or displace responsibility for their situation, reinforcing rather than dismantling their exploitation. (p. 75)To prevent this there is a need to extend post‐humanism to focus on the material realties of other animals (Pedersen, ). One particularly fruitful way of accomplishing this is to marry key components of post‐humanism with critical animal studies.…”
Section: Post‐human Methods For Animal Subject‐hoodmentioning
confidence: 99%
“…To prevent this there is a need to extend post-humanism to focus on the material realties of other animals (Pedersen, 2011). One particularly fruitful way of accomplishing this is to marry key components of post-humanism with critical animal studies.…”
Visual methods offer social scientists some promising possibilities for valuing the work of women and animals in domestic homes and formal organizations, such as schools, hospitals, residential care facilities and other workplaces. In this article, we consider how visual methods might be used to ‘put women and animals in the frame’. We draw data and inspiration from our What is it About Animals study [2015–2016], which involved an online call for people over 16 years of age, to post pictures, poems, stories and videos depicting what animals mean to them. We pay attention to attempts to resist sexism and speciesism in the valuing of work, including emotional labour. We consider the possibility of post‐humanist methods for animal subject‐hood, and a sociology of animals, emotions and work. We end with a discussion of possible future visual methods projects to value the work of women and (other) animals.
“…This research is aimed at ‘bringing the animal in’ (Birke, ) and yet, there is an inescapable and undeniable stumbling block to this intention; I cannot, nor do I want to, speak for the animals. The underlying colonialist slant within posthumanist critique whereby ill‐defined boundaries of the subject leave them vulnerable to invasion and assimilation has been articulated by Pedersen (). Thus, if I was to impute my perspective on the cows I encountered, I would be appropriating their subjectivities in what Huff and Haefner () describe as a posthuman colonizing voice.…”
This ‘emotionography’ of the slaughterhouse elucidates how the identities of both human and non‐human individuals are constructed by line and lairage workers. Hegemonic masculine ideals that underpin slaughterhouse work mean that the emotions of workers as well as the emotional experience of cattle are either denied, diminished or repressed. Based on fieldwork in an Irish slaughterhouse, I articulate how the industrial slaughter of animals entangles human and non‐human life in metamorphic processes that seek to diminish the emotionality of individuals, maintaining the boundary between human/non‐human animals. These transformations simultaneously pacify the emotional toll of killing non‐human individuals and reinforce perceptions of cows as sellable, killable and edible in the commodification of bovine bodies. Amidst the relative absence of emotions in slaughterhouse ethnographies, this article reveals how emotions emerge, erupt and confound the act of slaughtering cattle for slaughterhouse workers unsettling categorizations of masculinity and ‘animals as food’.
“…A critique of such practices will open the way for the academic-activist (e.g. see Pedersen 2011). However, within the current research on XTP, animals are notoriously missing and silenced.…”
Xenotransplantation is a controversial medical science where living animal parts are transplanted into humans. While the literature on xenotransplantation is vast in regards to medical and scientific research, and ethics, it is comparatively lacking in social science. This article examines the literature on the social aspects of xenotransplantation, with a focus on public perception, ontology and identity, meat, knowledge production, animal bodies and scientific knowledge. This demonstrates that the science seeks to stabilise the understandings and social perceptions of xenotransplantation by using natural and cultural arguments, but the public exhibit significant uncertainty and ambiguity. The article concludes by suggesting future directions for the social research on xenotransplantation.
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