“…Geography as a discipline has helped posthumanism become a key approach in the social sciences [48], thus highlighting the role of animal geography as an essential contribution to the posthuman pursuit of animal studies [46]. Humanist geographers have employed posthumanist theory to shift away from the dominant anthropocentric view, aiming for a better understanding of non-human entities based on "actions, emotions, and affects" [49]. Anthropocentrism poses challenges to the conservation process.…”
Section: Posthumanism In the Context Of Human-animal Interactionsmentioning
Our research focuses on a complex and integrative analysis of bear presence in four tourist resorts in Prahova Valley, Romania: Sinaia, Bușteni, Azuga and Predeal. Employing innovative mixed methods, including questionnaires, interviews, newspaper analysis, and consideration of the local toponymy, including bear-related names and souvenirs, we aim to highlight the extent to which a posthumanist attitude is evident in the region. The sustained appearance of bears is attributed to habitat invasion through deforestation, road construction, residential neighborhoods, and tourist infrastructure. Ambiguity arises from the presence of food sources and voluntary feeding both by locals and tourists. The mass media initially heightened fear and panic during the onset of human–bear interactions but later adopted a more tolerant tone regarding the bear’s presence in tourist resorts, reflecting an openness to the posthumanist approach in Prahova Valley. That is why locals express fear and concern about bear encounters, advocating for a clear separation between animal and human spaces. Tourists exhibit attitudes ranging from unconscious appreciation to ambivalence, often contributing to the problem through practices such as feeding bears for fun. The use of bear-related names for tourist establishments is identified as anthropocentric, despite their appeal for attracting tourists. Souvenir sales, through increasing socio-economic value and contributing to tourist experiences, are also recognized as anthropocentric. However, souvenirs can provide elements of support for bear conservation efforts and the equal consideration of human and non-human entities. This study concludes that a successful adaptive coexistence requires a posthumanist vision, overcoming anthropocentrism in a landscape altered by human activities, supported by bear management programs in Bucegi Natural Park, and conservation efforts in Prahova Valley in a landscape altered by people.
“…Geography as a discipline has helped posthumanism become a key approach in the social sciences [48], thus highlighting the role of animal geography as an essential contribution to the posthuman pursuit of animal studies [46]. Humanist geographers have employed posthumanist theory to shift away from the dominant anthropocentric view, aiming for a better understanding of non-human entities based on "actions, emotions, and affects" [49]. Anthropocentrism poses challenges to the conservation process.…”
Section: Posthumanism In the Context Of Human-animal Interactionsmentioning
Our research focuses on a complex and integrative analysis of bear presence in four tourist resorts in Prahova Valley, Romania: Sinaia, Bușteni, Azuga and Predeal. Employing innovative mixed methods, including questionnaires, interviews, newspaper analysis, and consideration of the local toponymy, including bear-related names and souvenirs, we aim to highlight the extent to which a posthumanist attitude is evident in the region. The sustained appearance of bears is attributed to habitat invasion through deforestation, road construction, residential neighborhoods, and tourist infrastructure. Ambiguity arises from the presence of food sources and voluntary feeding both by locals and tourists. The mass media initially heightened fear and panic during the onset of human–bear interactions but later adopted a more tolerant tone regarding the bear’s presence in tourist resorts, reflecting an openness to the posthumanist approach in Prahova Valley. That is why locals express fear and concern about bear encounters, advocating for a clear separation between animal and human spaces. Tourists exhibit attitudes ranging from unconscious appreciation to ambivalence, often contributing to the problem through practices such as feeding bears for fun. The use of bear-related names for tourist establishments is identified as anthropocentric, despite their appeal for attracting tourists. Souvenir sales, through increasing socio-economic value and contributing to tourist experiences, are also recognized as anthropocentric. However, souvenirs can provide elements of support for bear conservation efforts and the equal consideration of human and non-human entities. This study concludes that a successful adaptive coexistence requires a posthumanist vision, overcoming anthropocentrism in a landscape altered by human activities, supported by bear management programs in Bucegi Natural Park, and conservation efforts in Prahova Valley in a landscape altered by people.
“…A more‐than‐human approach considers insects as agential and affective beings that can be cared for and with, in various ways. As Miele and Bear (2022, p. 5) succinctly describe, geographers' interest in a more‐than‐human approach:Draws on a number of strands of post‐humanist theory to disturb the discipline's frequent anthropocentrism, shifting the conceptualisation of agency away from the demarcated individual (human) body, and extending understandings of nonhumans beyond representations to incorporate actions, emotions, and affects.…”
What ethico‐politics are we complicit in when we eat insects? Or produce them for feed? In this article we think through underexplored ideas of human‐insect response‐abilities, or ‘care’ in the acts of ‘producing’ insects that are to be: eaten by humans or non‐humans; or, enrolled in eating other species for environmental ‘management’. Rather than merely passive recipients of human care, we think through insect agency to highlight the affective capacities of insects in acts of human to more‐than‐human reciprocal care. Drawing on a qualitative study of diverse insect‐work in Aotearoa New Zealand, we demonstrate how insects are recognised as active in their caregiving processes, and what this might mean for our right relations with insects.
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