2015
DOI: 10.1111/1467-954x.12222
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Killing Animals: Sociology, Species Relations and Institutionalized Violence

Abstract: Influential voices have argued for a sociology which acknowledges the way we are co-constituted with a range of non-human species as part of the condition of life on this planet. Despite this, sociology has generally retained a conception of the social that is centred on the human. This paper argues for the inclusion of non-human animals in sociological agendas, focusing on the emerging field of the sociology of violence. It examines the institutions and processes through which non-human animals are subjected … Show more

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Cited by 59 publications
(48 citation statements)
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References 33 publications
(30 reference statements)
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“…On a critical note, then, one must consider the ramifications of an 'alternative' meat production that allows (non-human) labor exploitation to continue under the socialist banner (Hudson 2011). Given meat production's dependence on concentrated, "institutionalized violence" (Cudworth 2015), with documented asocial effects on communities that hold slaughterhouses (Fitzgerald et al 2009), we clearly recognize boundaries to alternative food networks' political intersectionality, boundaries following from the amalgam confines of capitalist meat commodification and its innate, speciesist logic.…”
Section: Resultsmentioning
confidence: 99%
“…On a critical note, then, one must consider the ramifications of an 'alternative' meat production that allows (non-human) labor exploitation to continue under the socialist banner (Hudson 2011). Given meat production's dependence on concentrated, "institutionalized violence" (Cudworth 2015), with documented asocial effects on communities that hold slaughterhouses (Fitzgerald et al 2009), we clearly recognize boundaries to alternative food networks' political intersectionality, boundaries following from the amalgam confines of capitalist meat commodification and its innate, speciesist logic.…”
Section: Resultsmentioning
confidence: 99%
“…Wolfe's (2010) version of posthumanism similarly asserts "a shared trans-species being-in-the-world constituted by complex relations of trust, respect, dependence, and communication" (p. 141). We also see attempts to articulate a human-nonhuman relational ontology in fields as diverse as archaeology (Watts, 2013), anthropology (Dugnoille, 2014;Kirksey & Helmreich, 2010;Kohn, 2013;Latour, 2014), geography (Whatmore, 2006;Wright, 2015), sociology (Charles, 2014;Cudworth, 2015;McCarthy, 2016;Sanders, 2007;Wilkes, 2013;York & Longo, 2017) criminology and legal studies (e.g., Agnew, 1998;Sollund, 2011); philosophy and cultural studies (Haraway, 2003;Litchfield, 2013;Plumwood, 2002); natural history (Henderson, 2012); feminism (Adams, 2015;Kemmerer, 2011;Potts, 2010); and the growing interdisciplinary field of human-animal studies (HAS) (Birke & Hockenhull, 2012;DeMello, 2012;Peggs, 2012;Wilkie, 2015)-dedicated to finding "new ways of thinking about animals and about human-animal relationships" (Potts, 2010, p. 291). Evidence of a growing understanding of interrelatedness incorporates animals, but also extends to other nonhuman forms, beings, things, places, and elements of the morethan-human world (Anderson, Adey, & Bevan, 2010;Bawaka Country et al, 2016;Ingold, 2005).…”
Section: The " Animal Turn" and A Human-animal Relational Ontologymentioning
confidence: 99%
“…through which human-animal relations are embodied, negotiated, and challenged (DeMello, 2012). They are fundamentally defined by power-involving socially structured hierarchy, oppression, injustice, and inequality (Carter & Charles, 2016;Cudworth, 2015). But they are also constituted by shared enjoyment, work, companionship, and loss (Haraway, 2008).…”
mentioning
confidence: 99%
“…By doing so, the study takes part in the discussion concerning the place of humans in the world and the relations between humans and nonhuman animals and the environment. In recent decades, this question has been considered by the fields of theology and the study of religion, as well as by the social and political sciences (e.g., Linzey 2009;Hessel and Ruether 2000;Gross 2014;Harvey 2013;Beaman 2017;Cudworth 2015;Peggs 2012;Donaldson and Kymlicka 2011;Latour 2004;Adams 2015). I utilise the theological concepts of dominion, stewardship and reconciliation to illuminate the perceived relations between humans and creation that underlie ordinary accounts of consuming animal meat.…”
Section: Introductionmentioning
confidence: 99%