Millions of wild horses, descendants of those reintroduced by Spanish explorers, roamed the lands... more Millions of wild horses, descendants of those reintroduced by Spanish explorers, roamed the landscape long before the United States carved out state and national borders. In the early 1950s, the last massive roundup by the Bureau of Land Management (BLM), the government department responsible for maintaining rangelands, resulted in the capture of more than 70,000 wild horses. Since they were not owned by anyone, these wild horses had no protections. Velma Johnston, better known as “Wild Horse Annie,” spearheaded a campaign informing the public how wild horses were being harassed and slaughtered. This resulted in a public outcry for humane treatment and culminated in 1959 with Public Law 86-234, also known as the “Wild Horse Annie Act,” prohibiting the use of motorized vehicles to hunt wild horses and burros on public lands. After the passage of this law it became apparent that Federal protection and management was essential. Continued efforts resulted in the Wild Free-Roaming Horses and Burros Act of 1971. Moderate voices advocated multiple use of public lands and humane treatment, but battle lines emerged between those who sought to eradicate wild horses and others who wanted complete protections for them with no controls. This battle continues with calls for mass slaughter offering a quick solution to holding facilities at near capacity. An overarching issue plaguing wild horses and burros is perception. One camp wants to treat them as wildlife while the other views them as pests or nonconforming domestic animals. The mustang is not wild or domestic, it is a liminal animal. This presentation seeks to explore whether two opposing camps mired in a complex history of distrust can find common ground utilizing Donaldson and Kymlicka’s concept of denizenship.
Mustangs in the American West are descendants of animals that
escaped domesticity. Since 1971, th... more Mustangs in the American West are descendants of animals that escaped domesticity. Since 1971, these horses have been protected by the Wild andFree-Roaming Horses and Burros Act, but dissonance exists between romantic notions and the actual experience of the mustang. Given thousands of mustangs face uncertain futures in short- and long-term holding facilities, this research aims to dispel misconceptions about the ability of these animals to adapt to domestic settings. If over time mustangs act similarly to fully-domesticated horses, there is motivation to focus on adopting these horses into suitable homes. Using the United States Geographical Survey (USGS) ethogram for Free-Roaming Feral Horses, this study examines behaviors of Bureau of Land Management (BLM) mustangs and domestic horses. Over 26,000 behavioral images were analyzed and sorted into 15 categories. Continuous focal sampling at one-minute intervals captured behaviors for six equids over a one-month period in the summer of 2013. Results suggest that over time, mustangs behave similarly to fully-domesticated horses. Specifically, chi-square goodness-of-fit tests indicated that mustangs living in domesticated settings for a short amount of time (less than five years) differ significantly from equines who have spent more time in domestication (at least 15 years) with regard to resting and grooming. However, mustangs in domestication at least 15 years did not differ significantly from horses who were born and raised in a domesticated environment. In conclusion, behavior patterns become similar amongst mustangs and fully-domesticated horses over time, indicating that adoption is a feasible option for America’s thousands of wild mustangs.
Human-animal relations have always been a part of anthropology. However, the focus has been prima... more Human-animal relations have always been a part of anthropology. However, the focus has been primarily anthropocentric. Recently, Kirksey and Helmreich (2010) acknowledge a ‘species turn’ in anthropology where non-human animals become active participants in multispecies ethnography. These relationships are complex and power relations cannot be denied. A fundamental, yet often overlooked question in this context is how does one acknowledge and study animal agency in relation to human animals? Are we in these attempts not haunted by our anthropocentric past? And what non-human animal are we actually studying? Are we responsive to the needs of the animal or reacting to some romanticized and socially constructed creature embedded in the ‘natural world’? As the world becomes more urbanized, interactions with other species are likely to occur in socially constructed arenas that benefit the most powerful. Arena’s in which humans seem to claim and exercise ‘top dog’ positions. How do we assess in this context what is best for the animal? Human-animal configurations exist in political, economic and cultural landscapes. If we are to give non-human animals a place and voice in that landscape, we must find ways to study them in relation to their human-counterparts. Maybe, we must even put them first. Participant-observation, a hallmark of anthropological inquiry, may be a starting point for understanding what Lestel et al.(2006) refers to as ‘etho-ethnology’, that ‘grants all living beings the status of relational beings, that is, agents interacting on the phenomenon of “culture” that was hitherto reserved for human beings’(168). Cultural landscapes permeate the ways researchers look and interpret their research and at the same time the human and non-human animal (interactions) researched (De Waal 2001). In this paper, we want to sketch the recent “animal turn” in anthropology, its advances along with ever-present theoretical and methodological challenges and present recent approaches that attempt to capture an understanding from the non-human animal’s perspective in an ever-changing political context that recognizes shared citizenship (Donaldson and Kymlicka, 2011). De Waal, F. The ape and the sushi master. Cultural reflections of a primatologist, New York: Basic Books Donaldson, S. and Kymlicka, W. (2011). Zoopolis: A Political Theory of Animal Rights. New York: Oxford University Press. Kirksey, S.E. and Helmreich, S. (2010) The emergence of multi-species ethnography, Cultural Anthropology, Special Issue: Multispecies Ethnography, 25(4), 545-576 Lestel, D, Brunois, F. and Gaunet, F. (2006) Etho-ethnology and ethno-ethology, Social Science Information, 45(2), pp. 155-176
Translocal spaces are created out of the process of globalization whereby interventions such as e... more Translocal spaces are created out of the process of globalization whereby interventions such as electronic media and migration radically change social relations and breakdown the isomorphism of space, place, and culture [1]. This approach is useful in examining the controversy surrounding the mustang. This paper explores how different social constructions influence the management of mustangs as they move between the local and national level. At each cultural level, political, economic, and environmental issues converge encouraging the emphasis of some cultural constructions over others. Thesesocially constructed images give insight into what the mustang means to a post-industrial culture and it may simultaneously contribute to the animal’s eventual demise.
To an outsider, the Wild Horse Inmate Program (WHIP) may seem like an equestrian training facilit... more To an outsider, the Wild Horse Inmate Program (WHIP) may seem like an equestrian training facility that utilizes inmate labor. Upon closer examination, the human-animal relationship that develops transforms both inmates and mustangs, preparing them for life beyond the Cañon City, Colorado correctional facility. This narrative examines the WHIP program and identifies learned skills necessary for reincorporation into society.
What is a mustang? Or, more importantly, what do we imagine it to be? In accounts of
the history ... more What is a mustang? Or, more importantly, what do we imagine it to be? In accounts of the history of the wild horse, the mustang wavers between being a pest to be eradicated and a cultural symbol worthy of protection. How can one animal evoke such passionate and conflicting responses? My paper explores how different images influence beliefs and ultimately the management of mustangs on American public lands. Thomas and Thomas state, “If men define situations as real, they are real in their consequences” (571-572). This idea provides a way to discuss the controversy surrounding the management of mustangs. As Latour and Haraway remind us, mustang images transcend binaries of the real and the imaginary or human and nature, creating a hybrid that is constantly shaping and being shaped by culture, technology, nature, and people. What the mustang means to culture changes, depending on representations, images, and symbols.
ABSTRACT At the Chimpanzee and Human Communication Institute, caregivers provide the 5 chimpanzee... more ABSTRACT At the Chimpanzee and Human Communication Institute, caregivers provide the 5 chimpanzees who reside there with many different forms of social, food, habitat, and object enrichment. In this study, we examined the chimpanzees' use of both semipermanent and temporary objects. Semipermanent objects included cargo nets, climbing structures, a treat mound, and other objects that were present at the chimpanzees' enclosure throughout the duration of this study. Each day, 50 temporary objects were placed in the chimpanzees' outdoor enclosure or indoor exercise rooms. Frequency of use was examined in 2 conditions: rotated and same. In the rotated condition, temporary objects were replaced with different temporary objects after 3 hr. In the same condition, temporary objects were presented for the entire day. Focal and scan sampling were used to record the chimpanzees' use of enrichment objects. Observers collected focal sample data to record the chimpanzees' initial reaction to objects when entering the indoor exercise rooms, outdoor enclosures, or both at 9:00 a.m. and 1.00 p.m. A total of 35 hr of focal data and 156 hr of scan data were collected over an 8-week period. Temporary object rotation increased the overall frequency of temporary object use both in the initial 15 min of focal sample data and during the following 6 hr of scan sample data for 4 of the chimpanzees. All of these chimpanzees used both semipermanent and temporary objects throughout the day. Each chimpanzee's pattern of use was unique. The results of this study emphasize the importance of temporary object rotation and presentation of both temporary and semipermanent objects to captive chimpanzee environments.
Millions of wild horses, descendants of those reintroduced by Spanish explorers, roamed the lands... more Millions of wild horses, descendants of those reintroduced by Spanish explorers, roamed the landscape long before the United States carved out state and national borders. In the early 1950s, the last massive roundup by the Bureau of Land Management (BLM), the government department responsible for maintaining rangelands, resulted in the capture of more than 70,000 wild horses. Since they were not owned by anyone, these wild horses had no protections. Velma Johnston, better known as “Wild Horse Annie,” spearheaded a campaign informing the public how wild horses were being harassed and slaughtered. This resulted in a public outcry for humane treatment and culminated in 1959 with Public Law 86-234, also known as the “Wild Horse Annie Act,” prohibiting the use of motorized vehicles to hunt wild horses and burros on public lands. After the passage of this law it became apparent that Federal protection and management was essential. Continued efforts resulted in the Wild Free-Roaming Horses and Burros Act of 1971. Moderate voices advocated multiple use of public lands and humane treatment, but battle lines emerged between those who sought to eradicate wild horses and others who wanted complete protections for them with no controls. This battle continues with calls for mass slaughter offering a quick solution to holding facilities at near capacity. An overarching issue plaguing wild horses and burros is perception. One camp wants to treat them as wildlife while the other views them as pests or nonconforming domestic animals. The mustang is not wild or domestic, it is a liminal animal. This presentation seeks to explore whether two opposing camps mired in a complex history of distrust can find common ground utilizing Donaldson and Kymlicka’s concept of denizenship.
Mustangs in the American West are descendants of animals that
escaped domesticity. Since 1971, th... more Mustangs in the American West are descendants of animals that escaped domesticity. Since 1971, these horses have been protected by the Wild andFree-Roaming Horses and Burros Act, but dissonance exists between romantic notions and the actual experience of the mustang. Given thousands of mustangs face uncertain futures in short- and long-term holding facilities, this research aims to dispel misconceptions about the ability of these animals to adapt to domestic settings. If over time mustangs act similarly to fully-domesticated horses, there is motivation to focus on adopting these horses into suitable homes. Using the United States Geographical Survey (USGS) ethogram for Free-Roaming Feral Horses, this study examines behaviors of Bureau of Land Management (BLM) mustangs and domestic horses. Over 26,000 behavioral images were analyzed and sorted into 15 categories. Continuous focal sampling at one-minute intervals captured behaviors for six equids over a one-month period in the summer of 2013. Results suggest that over time, mustangs behave similarly to fully-domesticated horses. Specifically, chi-square goodness-of-fit tests indicated that mustangs living in domesticated settings for a short amount of time (less than five years) differ significantly from equines who have spent more time in domestication (at least 15 years) with regard to resting and grooming. However, mustangs in domestication at least 15 years did not differ significantly from horses who were born and raised in a domesticated environment. In conclusion, behavior patterns become similar amongst mustangs and fully-domesticated horses over time, indicating that adoption is a feasible option for America’s thousands of wild mustangs.
Human-animal relations have always been a part of anthropology. However, the focus has been prima... more Human-animal relations have always been a part of anthropology. However, the focus has been primarily anthropocentric. Recently, Kirksey and Helmreich (2010) acknowledge a ‘species turn’ in anthropology where non-human animals become active participants in multispecies ethnography. These relationships are complex and power relations cannot be denied. A fundamental, yet often overlooked question in this context is how does one acknowledge and study animal agency in relation to human animals? Are we in these attempts not haunted by our anthropocentric past? And what non-human animal are we actually studying? Are we responsive to the needs of the animal or reacting to some romanticized and socially constructed creature embedded in the ‘natural world’? As the world becomes more urbanized, interactions with other species are likely to occur in socially constructed arenas that benefit the most powerful. Arena’s in which humans seem to claim and exercise ‘top dog’ positions. How do we assess in this context what is best for the animal? Human-animal configurations exist in political, economic and cultural landscapes. If we are to give non-human animals a place and voice in that landscape, we must find ways to study them in relation to their human-counterparts. Maybe, we must even put them first. Participant-observation, a hallmark of anthropological inquiry, may be a starting point for understanding what Lestel et al.(2006) refers to as ‘etho-ethnology’, that ‘grants all living beings the status of relational beings, that is, agents interacting on the phenomenon of “culture” that was hitherto reserved for human beings’(168). Cultural landscapes permeate the ways researchers look and interpret their research and at the same time the human and non-human animal (interactions) researched (De Waal 2001). In this paper, we want to sketch the recent “animal turn” in anthropology, its advances along with ever-present theoretical and methodological challenges and present recent approaches that attempt to capture an understanding from the non-human animal’s perspective in an ever-changing political context that recognizes shared citizenship (Donaldson and Kymlicka, 2011). De Waal, F. The ape and the sushi master. Cultural reflections of a primatologist, New York: Basic Books Donaldson, S. and Kymlicka, W. (2011). Zoopolis: A Political Theory of Animal Rights. New York: Oxford University Press. Kirksey, S.E. and Helmreich, S. (2010) The emergence of multi-species ethnography, Cultural Anthropology, Special Issue: Multispecies Ethnography, 25(4), 545-576 Lestel, D, Brunois, F. and Gaunet, F. (2006) Etho-ethnology and ethno-ethology, Social Science Information, 45(2), pp. 155-176
Translocal spaces are created out of the process of globalization whereby interventions such as e... more Translocal spaces are created out of the process of globalization whereby interventions such as electronic media and migration radically change social relations and breakdown the isomorphism of space, place, and culture [1]. This approach is useful in examining the controversy surrounding the mustang. This paper explores how different social constructions influence the management of mustangs as they move between the local and national level. At each cultural level, political, economic, and environmental issues converge encouraging the emphasis of some cultural constructions over others. Thesesocially constructed images give insight into what the mustang means to a post-industrial culture and it may simultaneously contribute to the animal’s eventual demise.
To an outsider, the Wild Horse Inmate Program (WHIP) may seem like an equestrian training facilit... more To an outsider, the Wild Horse Inmate Program (WHIP) may seem like an equestrian training facility that utilizes inmate labor. Upon closer examination, the human-animal relationship that develops transforms both inmates and mustangs, preparing them for life beyond the Cañon City, Colorado correctional facility. This narrative examines the WHIP program and identifies learned skills necessary for reincorporation into society.
What is a mustang? Or, more importantly, what do we imagine it to be? In accounts of
the history ... more What is a mustang? Or, more importantly, what do we imagine it to be? In accounts of the history of the wild horse, the mustang wavers between being a pest to be eradicated and a cultural symbol worthy of protection. How can one animal evoke such passionate and conflicting responses? My paper explores how different images influence beliefs and ultimately the management of mustangs on American public lands. Thomas and Thomas state, “If men define situations as real, they are real in their consequences” (571-572). This idea provides a way to discuss the controversy surrounding the management of mustangs. As Latour and Haraway remind us, mustang images transcend binaries of the real and the imaginary or human and nature, creating a hybrid that is constantly shaping and being shaped by culture, technology, nature, and people. What the mustang means to culture changes, depending on representations, images, and symbols.
ABSTRACT At the Chimpanzee and Human Communication Institute, caregivers provide the 5 chimpanzee... more ABSTRACT At the Chimpanzee and Human Communication Institute, caregivers provide the 5 chimpanzees who reside there with many different forms of social, food, habitat, and object enrichment. In this study, we examined the chimpanzees' use of both semipermanent and temporary objects. Semipermanent objects included cargo nets, climbing structures, a treat mound, and other objects that were present at the chimpanzees' enclosure throughout the duration of this study. Each day, 50 temporary objects were placed in the chimpanzees' outdoor enclosure or indoor exercise rooms. Frequency of use was examined in 2 conditions: rotated and same. In the rotated condition, temporary objects were replaced with different temporary objects after 3 hr. In the same condition, temporary objects were presented for the entire day. Focal and scan sampling were used to record the chimpanzees' use of enrichment objects. Observers collected focal sample data to record the chimpanzees' initial reaction to objects when entering the indoor exercise rooms, outdoor enclosures, or both at 9:00 a.m. and 1.00 p.m. A total of 35 hr of focal data and 156 hr of scan data were collected over an 8-week period. Temporary object rotation increased the overall frequency of temporary object use both in the initial 15 min of focal sample data and during the following 6 hr of scan sample data for 4 of the chimpanzees. All of these chimpanzees used both semipermanent and temporary objects throughout the day. Each chimpanzee's pattern of use was unique. The results of this study emphasize the importance of temporary object rotation and presentation of both temporary and semipermanent objects to captive chimpanzee environments.
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escaped domesticity. Since 1971, these horses have been protected by the Wild andFree-Roaming Horses and Burros Act, but dissonance exists between romantic notions and the actual experience of the mustang. Given thousands of mustangs face uncertain futures in short- and long-term holding facilities, this research aims to dispel misconceptions about the ability of these animals to adapt to domestic
settings. If over time mustangs act similarly to fully-domesticated horses, there is motivation to focus on adopting these horses into suitable homes. Using the United States Geographical Survey (USGS) ethogram for Free-Roaming Feral Horses, this study examines behaviors of Bureau of Land Management (BLM) mustangs and
domestic horses. Over 26,000 behavioral images were analyzed and sorted into 15 categories. Continuous focal sampling at one-minute intervals captured behaviors for six equids over a one-month period in the summer of 2013. Results suggest that over time, mustangs behave similarly to fully-domesticated horses. Specifically, chi-square goodness-of-fit tests indicated that mustangs living in domesticated settings for a short amount of time (less than five years) differ significantly from
equines who have spent more time in domestication (at least 15 years) with regard to resting and grooming. However, mustangs in domestication at least 15 years did not differ significantly from horses who were born and raised in a domesticated environment. In conclusion, behavior patterns become similar amongst mustangs
and fully-domesticated horses over time, indicating that adoption is a feasible option for America’s thousands of wild mustangs.
Participant-observation, a hallmark of anthropological inquiry, may be a starting point for understanding what Lestel et al.(2006) refers to as ‘etho-ethnology’, that ‘grants all living beings the status of relational beings, that is, agents interacting on the phenomenon of “culture” that was hitherto reserved for human beings’(168). Cultural landscapes permeate the ways researchers look and interpret their research and at the same time the human and non-human animal (interactions) researched (De Waal 2001). In this paper, we want to sketch the recent “animal turn” in anthropology, its advances along with ever-present theoretical and methodological challenges and present recent approaches that attempt to capture an understanding from the non-human animal’s perspective in an ever-changing political context that recognizes shared citizenship (Donaldson and Kymlicka, 2011).
De Waal, F. The ape and the sushi master. Cultural reflections of a primatologist, New York: Basic Books
Donaldson, S. and Kymlicka, W. (2011). Zoopolis: A Political Theory of Animal Rights. New York: Oxford University Press.
Kirksey, S.E. and Helmreich, S. (2010) The emergence of multi-species ethnography, Cultural Anthropology, Special Issue: Multispecies Ethnography, 25(4), 545-576
Lestel, D, Brunois, F. and Gaunet, F. (2006) Etho-ethnology and ethno-ethology, Social Science Information, 45(2), pp. 155-176
breakdown the isomorphism of space, place, and culture [1]. This approach is useful in examining the controversy surrounding the mustang. This paper explores how different
social constructions influence the management of mustangs as they move between the local and national level. At each cultural level, political, economic, and environmental issues
converge encouraging the emphasis of some cultural constructions over others. Thesesocially constructed images give insight into what the mustang means to a post-industrial
culture and it may simultaneously contribute to the animal’s eventual demise.
the history of the wild horse, the mustang wavers between being a pest to be eradicated
and a cultural symbol worthy of protection. How can one animal evoke such passionate
and conflicting responses? My paper explores how different images influence beliefs
and ultimately the management of mustangs on American public lands. Thomas and
Thomas state, “If men define situations as real, they are real in their consequences”
(571-572). This idea provides a way to discuss the controversy surrounding the
management of mustangs. As Latour and Haraway remind us, mustang images
transcend binaries of the real and the imaginary or human and nature, creating a hybrid
that is constantly shaping and being shaped by culture, technology, nature, and people.
What the mustang means to culture changes, depending on representations, images,
and symbols.
escaped domesticity. Since 1971, these horses have been protected by the Wild andFree-Roaming Horses and Burros Act, but dissonance exists between romantic notions and the actual experience of the mustang. Given thousands of mustangs face uncertain futures in short- and long-term holding facilities, this research aims to dispel misconceptions about the ability of these animals to adapt to domestic
settings. If over time mustangs act similarly to fully-domesticated horses, there is motivation to focus on adopting these horses into suitable homes. Using the United States Geographical Survey (USGS) ethogram for Free-Roaming Feral Horses, this study examines behaviors of Bureau of Land Management (BLM) mustangs and
domestic horses. Over 26,000 behavioral images were analyzed and sorted into 15 categories. Continuous focal sampling at one-minute intervals captured behaviors for six equids over a one-month period in the summer of 2013. Results suggest that over time, mustangs behave similarly to fully-domesticated horses. Specifically, chi-square goodness-of-fit tests indicated that mustangs living in domesticated settings for a short amount of time (less than five years) differ significantly from
equines who have spent more time in domestication (at least 15 years) with regard to resting and grooming. However, mustangs in domestication at least 15 years did not differ significantly from horses who were born and raised in a domesticated environment. In conclusion, behavior patterns become similar amongst mustangs
and fully-domesticated horses over time, indicating that adoption is a feasible option for America’s thousands of wild mustangs.
Participant-observation, a hallmark of anthropological inquiry, may be a starting point for understanding what Lestel et al.(2006) refers to as ‘etho-ethnology’, that ‘grants all living beings the status of relational beings, that is, agents interacting on the phenomenon of “culture” that was hitherto reserved for human beings’(168). Cultural landscapes permeate the ways researchers look and interpret their research and at the same time the human and non-human animal (interactions) researched (De Waal 2001). In this paper, we want to sketch the recent “animal turn” in anthropology, its advances along with ever-present theoretical and methodological challenges and present recent approaches that attempt to capture an understanding from the non-human animal’s perspective in an ever-changing political context that recognizes shared citizenship (Donaldson and Kymlicka, 2011).
De Waal, F. The ape and the sushi master. Cultural reflections of a primatologist, New York: Basic Books
Donaldson, S. and Kymlicka, W. (2011). Zoopolis: A Political Theory of Animal Rights. New York: Oxford University Press.
Kirksey, S.E. and Helmreich, S. (2010) The emergence of multi-species ethnography, Cultural Anthropology, Special Issue: Multispecies Ethnography, 25(4), 545-576
Lestel, D, Brunois, F. and Gaunet, F. (2006) Etho-ethnology and ethno-ethology, Social Science Information, 45(2), pp. 155-176
breakdown the isomorphism of space, place, and culture [1]. This approach is useful in examining the controversy surrounding the mustang. This paper explores how different
social constructions influence the management of mustangs as they move between the local and national level. At each cultural level, political, economic, and environmental issues
converge encouraging the emphasis of some cultural constructions over others. Thesesocially constructed images give insight into what the mustang means to a post-industrial
culture and it may simultaneously contribute to the animal’s eventual demise.
the history of the wild horse, the mustang wavers between being a pest to be eradicated
and a cultural symbol worthy of protection. How can one animal evoke such passionate
and conflicting responses? My paper explores how different images influence beliefs
and ultimately the management of mustangs on American public lands. Thomas and
Thomas state, “If men define situations as real, they are real in their consequences”
(571-572). This idea provides a way to discuss the controversy surrounding the
management of mustangs. As Latour and Haraway remind us, mustang images
transcend binaries of the real and the imaginary or human and nature, creating a hybrid
that is constantly shaping and being shaped by culture, technology, nature, and people.
What the mustang means to culture changes, depending on representations, images,
and symbols.