The companion species manifesto: dogs, people, and significant otherness by Haraway, Donna

Social Work and Human Animal Bonds and Benefits in Health Research

“…Notably, much of this research represents recent inter-professional health collaborations, some of which are also strongly informed by trans-disciplinary perspectives, correlating to research from the humanities, the social, and natural sciences, collectively categorized as Human Animal Studies (HAS) or Critical Animal Studies (CAS), which explore the cultural and cross-cultural meanings of human-animal interactions in the lives of individuals, families, communities, and in the larger web of life. A groundswell of publications in the fields of HAS and CAS exploring the meanings of non-human animals in relation to humans and the shared global environment include a wide range of contributions from including sociology and anthropology (Arluke & Sanders, 2009;Flynn, 2000Flynn, , 2008Noske, 1989Noske, , 1997Noske, , 2008Serpell, 1986Serpell, , 2010; political and moral philosophy (Francione, 2009;Regan, 2004;Singer, 2009Singer, [1975); feminist and eco-feminist theory (Adams, 1994;Adams & Donovan, 2007Besthorn, 2002;Glasser, 2011); law (Francione, 1995(Francione, , 2000; ethics (Botes, 2000); veterinarian medicine (Arkow, 1998;Hart, 2000aHart, , 2000bCatanzaro, 2003;Rowan & Beck, 1994); biology and ethology (Bekoff, 2007;Wilson, 1984), and history of science (Haraway, 2003(Haraway, , 2008.…”

Expose and protect: reflections on experimental scientific practices based on a case study

“…Thus, where touch and the exchange of glances are developed (cf. Haraway, 2003 and, where responsive attention to signs by awakened beings is cultivated, it is there that we note how a notion considered outdated, forgotten, or even estranged in anthropology, and in philosophy, begins to make sense: the notion of participation, which marked the thinking of French philosopher and sociologist Lucien Lévy-Bruhl in his work at the onset of the twentieth century 17 . The ethnographic extract that we avail ourselves of here invites us to review the pertinence of relationships of continuity or participation between beings -as in the present case, the relationship between the vivarium technician and the pig that 'surrendered himself ' 18 .…”

“…As such, these successive sacrifices (more so those that occur in vain) are disturbing 20 . Thus, as much as this continuity is established on a purely biological plane, and that 'human exceptionalism' (Haraway 2008) operates among us, guaranteed by the official modernist division between nature and culture (Latour 1991), even the staunchest naturalist does not doubt the sentient nature of non-human animals -in general, the larger the mammal used as an experimental animal, the greater the perception of this fact. Even if the animal is emptied of any subjectivity or intentionality, there is no doubt regarding the pains and pleasures that it feels.…”

“…This involvement does not concern fusion, but rather maintaining an adequate distance. At this point, it seems pertinent to refer to Haraway's (2003) notion of 'significant otherness'. This concerns knowing how to 'honor difference' in each 'ontological choreography', in each dance of immanence of 'emergent naturecultures' that Haraway collates with 'categorical abstractions', rigid identities that pre-exist relationships.…”

Teaching to Care for Land as Home

“…Writing almost ten years before scholars named this epoch the Anthropocene, Donna Haraway (2003) coined the term naturecultures in The Companion Species Manifesto and used the term as a feminist perspective on the possibilities of more-than-human care and companionship which played a crucial role in the breakdown of the nature/culture dichotomy in the social sciences. Natureculture rejects the nature/culture dichotomy, however some Anthropocene scholars (Latour, most notably) critique the term as suggesting an implosion of two separate sides.…”