Killing Of Animals Research Articles

Wegetarianizm nad Wisłą w literaturze przełomu XIX i XX wieku

The article is devoted to the reception of vegetarianism in Polish literature at the turn of the 19th and 20th centuries. The study recalls the most important popular science publications raising the issues of the vegetarian diet (including the works of Moes-Oskragiełło, Drzewiecki, Jankowski and Jastrzębowski), which are confronted with the literary images of vegetarians (in the works of Reymont, Weyssenhoff, Rodziewiczówna and Mazanowski). The subject of vegetarianism and vegetarians presented in Polish prose evolved over the first decades of the 20th century. Initially, it was identified mainly with a type of diet, and its followers were the elderly, often marginalized by society. Combining vegetarianism with the ethical issue regarding killing of animals can be seen in Rodziewiczówna and Mazanowski’s novels. In literary images of vegetarians, we will also find echoes of popular science publications about a vegetarian diet that has been emerging since the 1890s.

A Situational Analysis of Attitudes toward Stray Cats and Preferences and Priorities for Their Management.

Current cat management approaches are outdated and ineffective, failing to reduce stray cat numbers or related complaints and negatively impacting the job satisfaction and mental health of veterinary, shelter, and municipal staff. We undertook a situational analysis prior to implementing a Community Cat Program based on free sterilization of owned, semi-owned, and unowned cats in the city of Ipswich, Queensland, Australia. The study involved 343 residents in three suburbs in Ipswich, Queensland, Australia with high per capita intake of cats into the receiving shelter and municipal pound. We investigated the prevalence and impacts of free-roaming cats in urban areas, focusing on sightings, associated issues, and community preferences for cat management. Stray cats were observed by many respondents (71%), primarily at private residences (52%) and in alleyways or streets (22%), which caused serious or moderately serious problems for 38% of those who saw stray or wandering cats. Key concerns included the killing of native birds (38%) and animals (35%), noise (33%), and soiling (32%). Actions taken by respondents who saw stray or wandering cats included chasing them away or using deterrents (25%), capturing the cat for removal or calling council (18%) and preventing home entry (14%). Respondents' priorities for the local government management of cats included preventing kittens from being born (94% of respondents) and stopping cats from preying on native animals (91%); reducing disease spread to pets (89%), wildlife (89%), and humans (87%); decreasing stray cat numbers (75%); and preventing cat fights (70%). Respondents favored sterilization (65%) over euthanasia (35%), aligning with the results of previous research. Cat ownership and feeding unowned cats were predictors of management preferences. Only 29% of respondents were satisfied with the current local council management of the problem. Information on the benefits of management by sterilization could further enhance community support.

Decision trees for determining the fate of laboratory animals.

Facilities involved in laboratory animal research often face ethical challenges such as: what should I do with the animals that are no longer suitable for experimental purposes? One of the common answers to this question is to kill them. And while numerous scientifically justifiable reasons exist for killing laboratory animals, we must not overlook our ethical responsibility towards these sentient beings. Animal facility managers and scientists frequently find themselves in a moral dilemma, torn between furthering their research and addressing the well-being of experimental animals required for their studies. We elaborated a concept consisting of six decision trees and recommendations for making informed decisions about the need to kill laboratory animals in research facilities, considering legal and ethical considerations. The concept is based on the German regulatory perspective. However, the measures and decisions for animal welfare can be implemented in all laboratory animal facilities. These recommendations suggest several courses of action, including implementing consistent breeding plans, exploring alternative uses, reassigning surplus animals and their organs, and establishing appropriate housing capacity limits that ensure species-appropriate care. We encourage scientists and animal facility managers to develop and implement decision-making frameworks and procedures tailored to their specific facilities, in the hope that this work will promote a thoughtful and responsible approach to the complex challenges associated with the killing of laboratory animals, advancing scientific progress and the humane treatment of these animals.

Development of Welfare Protocols at Slaughter in Farmed Fish.

The study investigated fish welfare at slaughter. Killing animals may induce suffering to the animals even under the best available technical conditions. Moreover, fish have different physiological characteristics and are slaughtered differently from terrestrial animals. The use of commercially available methods exposes farmed fish to pain and suffering during slaughter, which could lead to acute stress and post mortem changes in fish quality. The study aimed to discuss (i) the current knowledge and knowledge gaps on fish welfare related to stunning and killing methods; (ii) the variables that affect the post mortem changes in fish meat, and (iii) the indicators of welfare during slaughter. Application of welfare protocols at slaughter improves fish welfare. Specific protocols for fish are not provided in EC Regulation 1099/2009 on animal protection at killing. Detailed guidelines in the fish welfare assessment may allow the development of specific fish legislation. Developing humane technologies might have important effects on fish quality, consumer perception and aquaculture economics.

Beliefs, taboos, usages, health perceptions, and practices toward wildlife among different ethnicities in Tak and Mae Hong Son Provinces, Thailand

This concurrent qualitative study was carried out with the main objective to determine wildlife beliefs, taboos, usages, health perceptions, and practices among ten ethnic groups in four communities in Tak and Mae Hong Son provinces of Thailand from November 2020 to January 2021. We also gathered comprehensive information on study respondents’ knowledge related to potential risk behaviors that could lead to zoonotic disease transmission and infection. Furthermore, we intended to use the study’s findings to develop communication strategies and health literacy improvement interventions for mitigating risky behaviors, with a focus on ethnic groups and particular individuals who live in close proximity to forests and wildlife, to prevent future pandemics. Sixty-five respondents were purposively selected based on their extensive knowledge, active participation in local cultural contexts, beliefs, and exposure to wildlife contact or consuming game animals. Twenty (30.8%) participated in in-depth interviews (IDIs), while 45 (69.2%) participated in eight focused group discussions (FGDs). The results revealed that the characteristics of wildlife contact are similar and distinct based on their beliefs and taboos among various ethnic groups and study locations, which are influenced by cultural backgrounds and traditions. Although some ethnic groups do not have explicit restrictions on the consumption of wildlife, others adhere to specific beliefs and taboos that forbid the consumption or killing of specific wild animals. These beliefs frequently correspond with conservation initiatives, thereby facilitating the preservation of threatened species. The study also revealed a lack of appropriate health knowledge, perceptions, and practices regarding wildlife contact and consumption. As a result, it is recommended that public health officials and local governments develop and execute communication and education initiatives. These campaigns should aim to increase health literacy and promote safe handling, preparation, and cooking practices to reduce the risk of zoonotic disease transmission and infection effectively. Moreover, it is necessary to design and implement wildlife conservation education and outreach activities. The programs should promote environmental stewardship while considering the cultural contexts, beliefs, and practices of various ethnic groups. The activities should involve diverse stakeholders, including local leaders, religious influencers, community members, schoolteachers, students, health professionals, village health volunteers, and civil society organizations.

Recreational killing of wild animals can foster environmental stewardship

Recreational killing of wild animals can foster environmental stewardship

Islamic Etiquette for Slaughter viz a viz Mechanical Slaughtering

Meat consumption has become the basic need of a human societies. According to Islamic Shariah, Allah the Creator, has allowed humans to consume the meat of halal animals and has stated a complete procedure of slaughtering the legally permitted animals. Adopting this process ensures the meat lawful for human consumption. There are other methods and practices of slaughtering and killing animals followed by different people of different religions and thoughts. In the modern world various techniques are being used to kill animals on mass level in slaughterhouses. Gas chambers, electric current, rods and mechanical knives are used for this purpose. The users of these practices claim that these techniques make the slaughtering process easier and more convenient for the animal as compare to the shariah guided ways of slaughtering. In this article I have discussed various procedures of slaughtering and killing an animal. I have analyzed these procedures in order to find out the most convenient way for the animal. I have also discussed the impact of slaughtering process on the end product; the meat and its effect on human health. This article concluded that shariah guided way of slaughtering is the most convenient way of slaughtering and the animal bears less pain as compared to the rest of the methods and the meat produced as a result of shariah way of slaughtering is healthier and has better psychological impact on human's health.

Munculnya Krapyak dan Perubahan Lingkungan di Mataram pada Abad ke-17

Humans have been hunting animals for thousands of years. Hunting activities can no longer be seen as simply killing animals. Hunting has such a broad meaning. In the 17th century, Mataram kings did hunting as a habit in krapyak. This name of area is a large area surrounded by a wooden fence filled with animals. The Mataram kings could freely hunt without fearing being attacked by wild animals. The king’s habit of hunting in krapyak was often thought of merely as a pastime. This research attempts to scrutinize the effect of the development of krapyak environmental change at Mataram in the 17th century through literature study. Then, the study used both resources, primary and secondary historical data. An anthropocentric approach and materialism-historical analysis were used to understand the damage caused by the development of krapyak and the environmental change that occurred. This research shows that hunting in krapyak is not merely seen as a king’s pastime, but also affirms territorialization and implicitly legislates wildlife ownership. The presence of it also indicated environmental changes in the Mataram area in the 17th century.

Animal Detection based Smart Farming in Animal Repellent Using AI and Deep Learning

The combination of artificial intelligence (AI) and deep learning in agriculture has ushered in a new era in agriculture with new solutions designed to solve many problems. This paper presents an animal killing system for smart agriculture that uses artificial intelligence and deep learning to reduce the growing problem of animal damage. As the world population continues to grow, increasing food availability is important; Therefore, it is critical to protect crops from wild animals and pests. Deforestation due to livestock farming has become one of the largest human-wildlife conflicts due to human interference with habitats and deforestation. Wild animals can kill farmers working in the fields, causing major crop losses. Farmers suffered huge crop losses due to wild animals such as elephants, wild boars and deer attacking agriculture. Protecting crops from wild animals is one of the biggest concerns of today's farmers. There are many ways to solve this problem, both lethal (such as shooting and trapping) and non-lethal. (such as railings, pesticides, organic matter, netting or electric fencing). The sensor rotates around the lens and uses DCNN software to detect the target. If an animal is found, it sends a message to the Animal Repellent Module with information on the type of ultrasound that should be produced based on the animal. The development of drones with controlled flight control, as well as lightweight and powerful hyperspectral snapshot cameras that can be used to calculate crop biomass growth and fertilization status, responds to complex agricultural management strategies. KEYWORDS: Animal detection, VGG-Net, Bi-LSTM, convolutional neural network, activity recognition, video surveillance, wild animal monitoring, alert system.

The use and abuse of moral theories in conservation debate about killing animals.

Recent ethical debate about compassionate conservation has invoked moral theories to oppose or support traditional practices of killing animals to protect biodiversity and ecosystems. The debate has featured the mainstream moral theories of consequentialism and utilitarianism, deontology, and virtue ethics. We identify problematic applications and critique of these moral theories in conservation discussions. Problems include a lack of clarity when invoking moral theories, misunderstanding and mischaracterizing theories, and overlooking features and circumstances affecting a theory's application. A key omission in the debate is a detailed discussion of the moral significance of animals and nature. We then examine the role of moral theory as such in ethical discussion, contrasting moral theory with ethical outlooks that center, for example, forms of love and care. Our aim is to advance the ethical debate about harming animals in conservation.

Biodiversity conservation, human-animal interactions, and zootherapy in ecological knowledge of Indonesian Healers.

We examined the entanglement of biodiversity conservation, human-animal interactions, zootherapy, and local beliefs among Sumatran Healers and their local community by completing an ethnography of 43 Indigenous Healers across 8 tribes in Bengkulu Province, Sumatra, Indonesia. Data collection tools were interviews, observations, videos, photographs, and a researcher journal. Of the 43 Healers, 30 used animals and mentioned 62 species. Of the animals identified, the International Union for Conservation of Nature Red List lists 34% (n=21) as endangered, decreasing, or vulnerable, including Sumatran tiger (Panthera tigris sumatrae), Sumatran elephant (Elephas maximus sumatranus), and Sumatran rhinoceros (Dicerorhinus sumatrensis). Of the 30 Healers using animals, 50% (n=15) practiced healing with at least one endangered, decreasing, or vulnerable animal. We defined 3 personas: Healer self-persona, Healer-imposed persona, and community-imposed persona. A persona represented a group's opinions and sentiments related to Healers killing animals for medicinal purposes. Using an iterative data analysis process, we grouped the data across the 3 personas into 5 themes: ease of killing and preparing animals, emotions related to killing animals, animal value, relationship to religion, and Healers are tricksters. The complexity of merging the identities of Healers and the community within an actor-network embodies the relationality of actions, interactions, and feelings among Healers, between Healers and animals, and between Healers and the community. Conservationists should be cognizant of Healers' medicinal use of animals, views of human-animal interactions, and zootherapy from all social and emotional perspectives. The data led to defining Indigenous Healer ecological knowledge components of zootherapy, human-animal interactions, and biodiversity conservation.

Assessing the role of meat consumption in human evolutionary changes. A review

The historical study of changes in food patterns is an integral part of the study of biological and social adaptations during the formation and further development of Homo sapiens species. For quite a long time, diets have been considered the driving force of human evolution. Changes in the type of food consumed and the way it was obtained have been associated with encephalization and the emergence of bipedalism, as well as ecological, social and cultural evolution of hominins1 . Archaeological and paleontological evidence indicates that at least about 3 million years ago, hominins increased their meat consumption and developed the necessary fabricated stone tools, while their brains and bodies evolved for a novel foraging niche and expanded hunting grounds. Animalsource foods have always been an integral part of the human diet. However, the way they are obtained and processed changed dramatically during human evolution. Meat became a common food source when systematic hunting began using technologies and tools focused on killing animals and meat cutting, which reduced the time and effort spent on chewing food, and later, on its cooking. At some point after this, humans began to hunt together, which made it possible to obtain meat from big game, and as a result, develop the social and altruistic skills to distribute the prey between sexes and ages. The eating habits of our ancestors have been studied using a variety of methods, including anthropometry, the use of archaeological data, and isotope analysis of bones and teeth to determine trophic status. The adaptive biological significance of meat-eating, which played an important role in human evolution, was analyzed, including the “expensive tissue hypothesis” draw attention to the evolutionary forces responsible for the increase in hominin brain size. Furthermore, data on changes in human anatomy, digestion and metabolism are systematized, indicating an evolutionary dependence on and compatibility with significant meat consumption. At the same time, a number of changes in the human body are associated with the skill of using fire in cooking. Heat processing of food stimulated our ancestors to overcome the food specialization intrinsic to animals. The question of what is the right diet for the human species and what are the potential consequences of limiting meat consumption is briefly addressed.

Beyond Sentience: Legally Recognizing Animals’ Sociability and Agency

Abstract The recognition of animal sentience in law has created high expectations but has not yet lived up to them. In some jurisdictions, the recognition of animal sentience has formed the basis of new legal obligations imposed on humans to protect animal interests. So far, however, its potential has been limited because legal officials have interpreted sentience narrowly, as mainly referring to pain. This article proposes identifying other animal characteristics to better serve animal interests, namely sociability and agency. These animal characteristics could, like sentience, be legally recognized by legislatures and receive normative force from the courts. This article argues that the legal recognition of sociability and agency could address animal exploitation and killing. Animal sociability and agency are already implicitly recognized by the law of most Western states, making it easier for them to be explicitly recognized in the future. Although these characteristics are already found in the law, they have the potential to be more disruptive than sentience because they have never served as the basis for the legal protection of animals. In other words, their potential as protective tools remains underexplored and underexploited. Moreover, sociability and agency more intuitively suggest normative implications because of their demanding nature. Acknowledging that a being is social and agential implies recognizing her need for social relationships and ensuring that her choices are fulfilled. This research article provides antispeciesist scholars and activists with a critical overview of new concepts around which some may wish to rally, particularly since the legal recognition of sentience has shown limits in multiple jurisdictions. This article explores the potential of legally recognizing sociability and agency by taking examples from the lives of dogs, cows, cats, horses, northern gannets, and dolphins.

Ecological Devastation in Annie Proulx’s Barkskins: A Byproduct of Capitalism

This research article deals with the ecological devastation of a part of North America or New France (today’s Canada) colonized by France in the seventeenth and eighteenth centuries. The novel Barkskins on which the research is done is written by Annie Proulx, an American novelist. Firstly, the article reflects the portrayal of the environmental and ecological crisis of North America by European colonialists/capitalists. It shows Annie’s close observation of the chopping down of ancient American trees, the killing of wild animals, and the business of timber and fur by Europeans. Such commercial activities that reflect European capitalism cause the heavy loss of biodiversity. Their activities reflect their anthropocentric nature. Secondly, the article deals with how Native Americans encounter European capitalists. Even though they want to defend their true wilderness from the white Europeans, they prove to be weaker than the capitalists. However, their biocentric nature appears to be different from the anthropocentric nature of the European colonialists. So, one objective of the article is to discover how European capitalists/colonialists cause ecological devastation in North America. The second objective of the article is to examine why they demolish the true wilderness of North America and the third objective of the article is to scrutinize how the Native Americans react. Since the novel reflects the ecological crisis and the article deals with the impact of European capitalists/Colonists on ecology and the environment in North America, ecocriticism is a suitable theory to apply for textual analysis in the article. Hence, for a broad theoretical framework, Greg Garrard’s theory of Ecocriticism has been applied for textual analysis to explore how and why the biodiversity of North America has been affected since in Ecocriticism, Garrard’s definition of ecocriticism “Indeed, the widest definition of the subject of ecocriticism is the study of the relationship of the human and the non-human, throughout human cultural history and entailing critical analysis of the term ‘human’ itself” (5) becomes very contextual for textual analysis in the research.

The Ethics of Rearing Animals for Meat: Can Sentience Provide a Meaningful Threshold for Moral Concern? A Defence of Compassionate Speciesism

Rearing and killing animals for meat poses a few ethical questions. Sentientism holds that a being has moral status if and only if it is sentient. The philosopher Peter Singer considers that the suffering of a sentient being should count equally with the like suffering of any other being and thus prioritising human interests over those of non-human animals amounts to an unjustifiable speciesism. I argue that sentientism is false and that suffering and sentience are separate considerations. Prioritising human interests may be justifiable since species relativism but, a fortiori, I argue that we have ample reasons for endorsing and embracing speciesism. I present the case for conscientious omnivorism and compassionate speciesism.

Positive cases of bovine genital campylobacteriosis and bovine trichomonosis in the eradication program of La Pampa, Argentina: 2008-2021.

Bovine genital campylobacteriosis, caused by the gram-negative bacteria Campylobacter fetus venerealis, and bovine trichomonosis, caused by the parasite protozoan Tritrichomonas foetus, are venereal diseases that occur with long intercalving periods and abortion. The control of both diseases relies on microbiological testing and culling infected bulls. Vaccination and antibiotic treatment may help in controlling campylobacteriosis but are not recommended for trichomonosis control. Several regions of the world have active control programs for trichomonosis, not campylobacteriosis. In Argentina, the state of La Pampa aims to eradicate trichomonosis and campylobacteriosis by imposing annual diagnostic testing of every bull and slaughtering positive animals. Prior studies indicated a declining trend in the prevalence of campylobacteriosis and trichomonosis in La Pampa. It was also proposed that the prevalence of one disease could be estimated from the prevalence of the other. The purpose of this retrospective analysis of data gathered from 2008 to 2021 was to determine the La Pampa program's efficacy. Descriptive statistics were employed to determine the reason behind the correlation between tricomonosis and campylobacteriosis diagnostic results. The outcomes refute the notion that this program of venereal eradication was a success. Furthermore, an excess of false positives in both diagnoses may have contributed to the correlation between the prevalences of campylobactriosis and trichomonosis. The practice of killing animals without verifying positive results hinders the determination of disease prevalence and results in the death of numerous healthy animals.

Niti Sataka Text (Ethical Education Perspective)

One of the efforts made to re-explore Susastra texts is the Niti Sataka text because the Niti Sataka text discusses 100 Shlokas about ethics and morals. Before practicing ethics in the community, it is better to apply it daily at home or with their family. These two words have a relationship with each other. In meaning, ethics and morals are often interpreted as the same even though they are different. Ethics are moral philosophy, while morals are our good and bad behavior. For example, Hinduism does not allow killing. Morally, it is not justified but can be justified ethically, such as killing animals for sacrifice during the war. In the Niti Sataka book, one of the teachings is that every educator needs to pay attention to students as they pay attention to their own children. Creating intelligence for all students is the main task of educators. Ethical and moral education is essential and related to one another because ethical education is related to human behavior or actions, namely good and bad deeds. In comparison, moral education makes humans moral or humane, especially in attitudes and how their daily behavior. Based on the explanation above, this study examined (1) what is the structure of the Niti Sataka text, (2) what are the main points of Hindu teachings in the Niti Sataka text, and (3) what is the form of ethical education in the Niti Sataka text. The theory used in analyzing the problem formulations was the theory of structuralism and the theory of hermeneutics. The type of research used was literature research. The method used in this study was the literature study method and the interview method. The study results indicated that (1) the structure of the Niti Sataka text is a shloka on ethics. The researcher chose several ethical shlokas, namely appropriate behavior, respecting good people, always doing good, helping selflessly, and being humble. (2) the main teachings of Hinduism in the text of Niti Sataka were manacika (thinking well), wacika (good speech), and kayika (good deeds). (3) the form of ethical education in the Niti Sataka text was descriptive ethics of ethics that can be seen critically and rationally in human attitudes and behavior and what human goals were precious in life. Normative ethics, attitudes, and behavior based on applicable norms or rules and ideal morality must be carried out by humans/society. Individual ethics, all things related to your daily life, will change according to your desires without being ordered by other people or your own family. According to all its dimensions, social ethics made humans aware of their responsibilities as humans in their lives as members of society.

Is trophy hunting a real sport?

One of the most confusing and least academically understood fields of the tourism industry at global level is ironically the lucrative and highly priced phenomenon of big game hunting which is often carried out as a means of recreational sport. Colloquially known variously as trophy hunting, sport hunting or safari hunting, the practice of big game hunting represents one of the fastest growing and perhaps most controversial aspects of both sport and income generating activities involving wildlife exploitation. The multi-billion-dollar industry, which is often targeted for criticism by animal rights groups that oppose killing of animals on moral grounds, is examined critically from a pro-hunting perspective. In a bid to establish whether trophy hunting qualifies as a true sport or not, the study unravels how human lust for money has reduced trophy hunting into a mafioso-like syndicate with little or no scruples for sporting and conservation principles which are essential ingredients to qualify hunting as a true sport. This study is therefore a milestone not only in putting together major principles upon which trophy hunting bases its claims as a sport, but also in unravelling secretive abuses of wildlife that deny trophy hunting the status of sport that its original hunting philosophers had envisaged.

A Study of the Aekmagi Ritual in Jeju Shamanic Religion: Focusing on the Sacred Status of Shamans and the Significance of Sacrifice

In the Jeju shamanic religion, chickens have been sacrificed for aekmagi, a ritual to prevent aek, a looming misfortune that may cause death. Whereas ordinary participants are thought to be at risk of harm when possessing or eating chickens or other offerings made to prevent aek, the simbang, Jeju shamans, are thought to be immune to it. Simbang are believed to be permanently on the threshold between the human and the divine realms. They help remove aek but are not harmed by it, because it only harms humans in the human realm, not the person on the boundary. While the other participants are temporarily placed in the liminal state during aekmagi and come back to the ordinary living human realm after the ritual, simbang remain in the perpetual liminal state. Chicken sacrifice has been omitted from aekmagi since around 2010 in most places in Jeju-do. Though ritual killing is no longer practiced, adherents still think that aek is prevented by aekmagi. The Jeju people believe that gods are the main agents of preventing aek and that they can persuade the gods to do the work without receiving chickens’ lives. In addition, due to the change in people’s view on killing animals, aekmagi without chicken sacrifice has become a more efficient ritual system for nourishing social sustenance by following the new social prescription.

Case of lightning strike in a cow

The article presents a case of two cows struck by lightning, one of which survived. The cows sought shelter under an old, withered willow. Clinical examination involving inspection and palpation revealed neurological signs: right-sided facial nerve palsy characterized by flabby ear droop, ptosis of the upper eyelid and forehead, drooling, palsy of the right orbicular nerve of the eye and ophthalmological signs, such as conjunctival redness, lacrimation, local corneal opacity of the right eye and optic nerve palsy (the pupil did not react to light). The cow also exhibited notable aggression, restlessness and hypersensitivity to touch. The patient was administered NSAID meloxicam twice with a 24-hour interval between doses and a preparation containing butaphosphan and cyanocobalamin. After several days, the signs disappeared, except for a slight right ear droop, which persisted for a long time. The article also discusses the risk of such cases occurring in temperate climate areas. Lightning strikes pose a threat, killing many people and animals worldwide every year.