The domestication of animals

Juliet Clutton‐Brock. Domesticated Animals from Early Times.Austin: University of Texas Press; London: The British Museum, 1981. 208 pp. $24.95.     

Maya and their animals

Hamblin, Nancy L. Animal Use by the Cozumel Maya. Tucson: University of Arizona Press, 1984. vii + 206 pp. including references and index. $23.00 cloth.     

Therapeutic landscapes and non-human animals: the roles and contested positions of animals within care farming assemblages

The concept of therapeutic landscapes has been used as a way to critically understand how health and well-being are related to place. However, traditional discourses on therapeutic landscapes have been constructed from an anthropocentric perspective, completely ignoring and silencing the agency and experiences of non-humans. Building on the idea of therapeutic spaces as assemblages, I highlight the heterogeneity of elements that come together to produce therapeutic space. Mobilizing empirical research undertaken in spaces involved in the practice of ‘care farming’, I demonstrate how non-human presence actively creates and facilitates a therapeutic engagement with place. However, with this recognition of the non-human in therapeutic spaces, there is a need to discuss animals’ contested positions, and question the ways in which being part of these assemblages impacts animals; for whom are these landscapes therapeutic? Thus, this article advocates a critical understanding of the role of non-human animals as both co-constituents and co-participants of therapeutic spaces, moving from framing therapeutic spaces – and the animals within them – purely in relation to human needs and desires.     

用“大炮”追摄“西部英雄”们

说它们是英雄,是因为它们生活在海拔4500米以上的高原,那里空气稀薄,气候恶劣。它们不但在这样的环境下能生活下去,而且看起来还那么有活力。比顽强,有谁的生命能比它们的更顽强吗?比乐观,在朝不保夕的猎食中,谁的乐观还能胜过它们吗?这广袤的西部高原,如果没有了这些生灵,将会是什么样?我们这次西部之行,很大一部分也是为着它们去的,这些让人魂牵梦绕的精灵,我们崇拜它们,像崇拜英雄一样。还好,我们不但见到了,还拍下了它们,而且,我们和它们之间,还有了故事。     

The construction of hunting sceneries: Interactions between humans,animals and landscape in the Antofalla valley,Catamarca, Argentina

Through the history of human occupation in the south-central Andes, the interactions between south-American camelids and human populations were essential in the social reproduction, being hunting one of the appropriation modes of greater long term. In this sense, the way in which encounters between hunters and their preys were materialized becomes a relevant subject in order to understand these interactions. That is why in this paper I pretend to show the way in which the landscape were constructed where the encounters between hunters and their preys were given. For this, I shall focus in the information obtained from the intensive and systematic survey developed in the Antofalla valley, located in the Antofagasta de la Sierra Department, Catamarca Province, Argentina. This information has allowed me to identify a series of structures build with the aim of propitiate the encounter of herds by means of anticipating the movements of the animals, searching to obtain near and fixed targets in order to materialize the attack.     

新疆营盘人兽树纹罽袍的修复与保护

为了对新疆营盘出土的95BYYM 15号墓主人所着人兽树纹面罽袍的修复与保护,对之用微型手提式吸尘器除尘,局部污迹用纯三氯乙烯、药用棉签进行干洗,对服饰的组织结构与纹样进行分析.在此基础上,选用与之组织相近、纹理结构类似的带有横向凸条的真丝面料作为背衬材料,用缝线针法,主要是回针、铺针和行针对服饰进行修复.同时,对展陈的形式和道具制作作了有意的赏试,展出效果显著.     

Descartes and the pineal gland in animals: a frequent misinterpretation

René Descartes presented a number of reasons for his choice of the pineal gland as a logical place for the soul to interact with the physical machinery of the body. It is often stated that one of his reasons was that he believed animals do not have pineal glands, whereas humans alone possess a soul and this small structure. This is a misinterpretation of Descartes. The philosopher knew that barnyard and other animals possess pineal glands, having seen this with his own eyes. His point was that the pineal is unique in humans only because of a special function - acting as the seat for the rational soul.     

Descartes and the pineal gland in animals: A frequent misinterpretation

Abstract

Rene Descartes presented a number of reasons for his choice of the pineal gland as a logical place for the soul to interact with the physical machinery of the body. It is often stated that one of his reasons was that be believed animals do not have pineal glands, whereas humans alone possess a soul and this small structure. This is a misinterpretation of Descartes. The philosopher knew that barnyard and other animals possess pineal glands, having seen this with his own eyes. His point was that the pineal is unique in humans only because of a special function — acting as the seat for the rational soul.     

Istanbul’s intangible cultural heritage as embodied by street animals

ABSTRACT

Green, marginal, and sacred spaces in Istanbul host dogs, cats, and wild birds. In this essay, I argue that citizens enact embodied memories from the Ottoman era by caring for these animals. While birds are iconic representatives of the modern city, and street cats have become media denizens, the lives of street dogs are sadder. Animal rights activists are mobilized by the history of Ottoman administration efforts at eradicating them. Unlike actions inspired by this history, enactments of embodied memory are less conscious, such as residents cooking and distributing food to street cats. However, I argue that these are enacted social memories of compassion and charity and are an embodied form of intangible cultural heritage. Ottoman-era social practices of caring for street animals create an historical and legal foundation for justifying the right of street animals to live in the city.     

古代木质品的防腐加固处理

报道了采用乙醇-乙醚脱水、甲基丙烯酸甲酯渗透加固和霉敌防腐剂（自制）防腐对陕西临潼贵妃池地下管道碎木进行了处理。处理后,木质品保持了出土时的原貌,其机械强度、耐腐蚀性能明显增加。