Killing Of Animals Research Articles

Mitos, Stress Serta Dukungan Keluarga Pada Perempuan Primigravida Jawa

Background:Pregnancy is one of the most awaited phases of life for most women and couples, but for some, pregnancy can cause anxiety over the changes that occur physically and psychologically. Myths surrounding pregnancy and childbirth are one of the greatest environmental influences on the health of pregnant women from a cultural point of view. Myths related to pregnancy generally regulate prohibitions, recommendations or obligations or obligations that must be carried out by a woman during pregnancy. The purpose of this study was to find out about the myths related to pregnancy from the perspective of Javanese culture, how these myths affect the stress level of pregnant women and how to support family during pregnancy. Method This study involved 5 participants using interviews. The results of the study found that there are myths that are still carried out from generation to generation in the family, especially those related to pregnancy. The existing myths are basically understood and implemented by avoiding taboos. Avoiding taboos such as, pregnant women are prohibited from going out at night, pregnant women are prohibited from bathing at night, pregnant women are prohibited from killing animals, are required to bring sharp objects such as scissors or safety pins, have the belief to bring goodness/safety to pregnant women and the baby in the womb Families of pregnant women also play a role in providing support to pregnant women so that taboos can be carried out properly because this has become a belief from their ancestors. Conclusion: Primigravida mothers do not object to the myths that develop in the family because they have become ancestral traditions and beliefs. The family is also considered to provide full support during pregnancy by adhering to taboos.Keywords: Myth, Stress, Family Support, Pregnant Women

CULTURAL IDENTITY, TRADITION, AND THE RITUAL KILLING OF BULLS – A NOTE ON A RECENT DECISION OF THE FRENCH CONSTITUTIONAL COUNCIL ON THE LEGALITY OF BULLFIGHTING

In a recent two-part article in this journal, the authors of this note analysed the controversy surrounding the ritual bull-killing which takes place during the Ukweshwama “first fruits” ceremony held each year in northern KwaZulu-Natal, South Africa. While much of the Ukweshwama ceremony is uncontroversial, the ritual killing of a bull by young Zulu warriors with their bare hands attracted strong opposition from certain animal-rights groups, which resulted in legal action and public controversy. The authors attempted to disentangle the different legal, historical, political and philosophical strands which combined to make up a complex story about the place of ancient rituals in the modern world, particularly those involving animal sacrifice. They also attempted to situate the controversy around the Ukweshwama bull-killing ritual within a contemporary global context, by comparing and contrasting the Zulu bull-killing ceremony on the one hand, and Spanish bullfighting on the other. The purpose of the present note is to report on recent developments in what is a global debate on the place of ancient rituals which involve the ritual killing of animals, within modern constitutional democracies. In particular, this note will examine and discuss the outcome of a recent legal challenge brought before the Constitutional Council of the Republic of France by certain animal-welfare groups in that country. The challenge was directed at bringing an end to a legal exception which operates in certain parts of the country – that is, those with an uninterrupted local tradition of bullfighting – excluding bullfighting from the provisions of animal-welfare legislation. The legal, political and cultural issues which arise as a result of this legal challenge are of relevance to those in South Africa who are concerned, one way or the other, about the future of the annual Ukweshwama bull-killing ritual in KwaZulu-Natal. Like it or not, although the bull-killing rituals which take place in the South of France and in KwaZulu-Natal South Africa are very different, the similarities between the rituals and their impact on broader society (legally, politically and culturally), are such that they cannot be ignored. The authors make a similar point in relation to the links between Spanish bullfighting and the Ukweshwama bull-killing ritual.

Thinking about Animals in Thirteenth-Century Paris: Theologians on the Boundary between Humans and Animals

Thinking about Animals in Thirteenth-Century Paris: Theologians on the Boundary between Humans and Animals

Thinking about Animals in Thirteenth-Century Paris: Theologians on the Boundary between Humans and Animals

Thinking about Animals in Thirteenth-Century Paris: Theologians on the Boundary between Humans and Animals

“Humane Theriocides”: Traces of Compassion for Animals in the Norwegian Legal Discourse on Illegal Bear and Wolf Killings

Wolves and brown bears are critically endangered in Norway. Their population is approximately 100 and 150 individuals, respectively, and is kept at these low numbers through licensed hunts. These animals are also vulnerable to illegal theriocides (killings of animals by humans), which poses a considerable threat to the species’ survival. The theriocides also harm individual animal victims and impinge on their intrinsic value. This article assesses whether a consideration of harm to the individual animals is part of the Norwegian courts’ problem definition and discourse order regarding such illegal hunts by developing and conducting a “critical green victimological discourse analysis” of verdicts. Moreover, the courts’ portrayals of the victims are assessed—by asking the question: do they acknowledge them as such, or continue the speciesist ideology of the Anthropocene, seeing animals mainly as commodities and components of nature?

Killing Them ‘Softly’ (!): Exploring Work Experiences in Care-Based Animal Dirty Work

Working with animals is a daily occurrence for millions of people who often complete tasks which are tainted, in spite of the work being seen as essential in modern society. Animal shelter-work is such an occupation. This article contributes to a deeper understanding of the caring–killing paradox (a dissonance that workers face when killing animals they are also caring for), through an insider ethnographic study. We find that care-based animal dirty work consists of unique ambiguities and tensions related to powerlessness, deception and secrecy in the work based on a ‘processing-plant’ framework which informs how workers deal with unwanted animals. We find competing ideologies of care and control to be foundational in this work.

Ethics of the Human-Animal Relationship in the Covid-19 Pandemic

The ethics of the human-animal relationship, called animal ethics, is complex and depends on many factors (habits, education, and religion). Both components of animal ethics, the human-animal relationship and the way animals are treated by humans, were affected in this pandemic. Coronaviruses are common in many species of animals and can be transmitted from animals to humans as in COVID-19. After highlighting the initial cause of the disease as the virus transmission from animals to humans, many people suddenly gave up their pets abandoning them. Lockdown and loneliness have led to increased adoption of pets, but the occurrence of several cases of COVID-19 in them has quickly led to increased abandonment.Another human action in this pandemic was the mass killing of animals suspected of transmitting the virus to humans, just like other diseases, the victims now being animals raised for fur. The race for COVID-19 treatments/vaccines has led to the creation of many experimental models from rodents to non-human primates. These studies have led to an increase in the acceptance by the population of the use of animals for scientific purposes but also to a degradation of the moral status of animals that have become laboratory instruments in reporting.The analysis of animal ethics in the COVID-19 pandemic shows that the anthropocentric theory of the human-animal relationship dominates, and the relational theory of self-saving and those close to us is more current than ever. However, our relationship with animals must reconcile life veneration with the inevitability of killing them.

Ovine fetuses from slaughterhouses: A useful source for neural cell primary cultures

A lot of evidence demonstrates that sheep could represent an experimental model to set up medical procedures in view of their application on humans. Sheep are chosen as models for human biomechanical studies because their skeleton has some similarities to humans. The aim of this work was to set up sheep primary cultures from ovine fetuses at different ages, from pregnant uteri retrieved at local abattoirs. Cell characterization showed that one cell population was immunopositive to GFAP and identifiable as astrocytes, whereas a second cell type was III β-tubulin-positive, and hence classified as neurons. At 60-days old fetus is suitable to obtain neurons, whereas in a 90-days old fetus the cell culture is predominantly characterized by glial cells. The procedure here proposed is inexpensive, in fact, collecting fetuses during sheep slaughtering is a cost-saving option, unlike common experimental animals such as mice, rats, rabbits, that require very high economical efforts. Finally, our protocol fully eliminates the need of animal killing, being living animals replaced by a validated in vitro model in agreement with the 3Rs statement.

Dingoes dining with death

Dingoes (Canis dingo) are known for hunting and killing animals to meet their energetic requirements, but like almost all predators they also scavenge animal remains. To improve our understanding of dingo scavenging ecology, we investigated the role of abiotic and biotic factors in shaping carcass utilisation by dingoes and further determined whether dingo scavenging influenced carcass persistence in the landscape. To do so, we monitored visitation and scavenging by dingoes using remote cameras positioned on 119 kangaroo carcasses in open and closed canopy habitats and in warm and cool seasons. The carcasses were monitored across multiple study sites, which incorporated forest, alpine and desert ecoregions in Australia. We found that season played an important role in shaping carcass utilisation by dingoes, as well as carcass persistence. Warmer seasons increased the rate of carcass discovery 6.3-fold in the Forest study site and 4.8-fold in the Alpine study site, and also increased the time dingoes spent feeding on carcasses in the Alpine study site. Further, across all study sites, carcasses persisted at least 4.7 times longer in cool compared with warm seasons. On the other hand, carcass utilisation by dingoes was not influenced by habitat, although carcasses were more likely to persist in open compared with closed canopy habitats in the Alpine study site. Finally, our study showed that dingo scavenging may contribute to substantial carcass removal in certain contexts. Indeed, decreased carcass persistence in the Forest study site was evident in the cool season, when dingo scavenging occurred during the first two weeks of monitoring. The variability in results highlights the complexity of patterns in dingo scavenging and, more broadly, of vertebrate scavenging. It emphasises the need to consider multiple abiotic and biotic factors to properly understand the functional roles of different scavenger species. Longer-term studies with additional seasonal replicates may also yield a more detailed picture of the role of dingoes as apex scavengers.

Animal researchers shoulder a psychological burden that animal ethics committees ought to address

Animal ethics committees (AECs) typically focus on the welfare of animals used in experiments, neglecting the potential welfare impact of that animal use on the animal laboratory personnel. Some of...

COMMENTARY ON JUDGMENT OF THE CONSTITUTIONAL TRIBUNAL OF 10 DECEMBER 2014, K 52/13

This gloss is critical and raises issues related to limiting the protection of animal rights to their humane treatment, caring for their welfare, by completely allowing the ritual slaughter of animals, without their prior stunning, as is the case in Judaic or Muslim religious rites. Over the course of almost 20 years, as many as five legislative changes have been made in Poland in this regard, therefore the issue of the ritual of killing animals without first depriving them of consciousness is a very important ethical and moral problem. The long-awaited judgment of the Constitutional Tribunal on the admissibility of slaughtering animals for religious purposes was to put an end to this. In the voted judgment, the Constitutional Tribunal stated that the constitutional freedom to manifest religion - that is, the admissibility of ritual slaughter of animals - is superior to the protection of animal rights and does not pose a threat to public morality. Beginning with the scope of the applicant’s legitimacy, i.e. its legitimacy and exceeding the limits of the demands, the assessment of the weighing of competing constitutional values, the failure to develop a coherent and uniform position in the case in question, the adoption of erroneous assumptions, inaccuracies, it can be clearly stated that the judgment and (reference number K 52/13) does not solve the problem of ritual slaughter of animals in Poland, and introduces even greater chaos and disorder to the current legal system.

A good life? A good death? Reconciling care and harm in animal research

ABSTRACT Laboratory animal science represents a challenging and controversial form of human-animal relations because its practice involves the deliberate and inadvertent harming and killing of animals. Consequently, animal research has formed the focus of intense ethical concern and regulation within the UK, in order to minimize the suffering and pain experienced by those animals whose living bodies model human diseases amongst other things. This paper draws on longitudinal ethnographic research and in-depth interviews undertaken with junior laboratory animal technicians (ATs) in UK universities between 2013 and 2015, plus insights from interviews with key stakeholders in laboratory animal welfare. In our analysis, we examine four key dimensions of care work in laboratory animal research: (i) the specific skills and sensitivities required; (ii) the role of previous experiences of animal care; (iii) the influence of institutional and affective environments and (iv) experiences of killing. We propose that different notions of care are enacted alongside, not only permitted levels of harm inflicted on research animals following research protocols, but also harms to ATs in the processes of caring and killing animals. Concluding, we argue for greater articulation of the coexistence of care and harms across debates in geography about care and human-animal relations.

Ecological View From The Perspective of Quranic Verses

This research aims to know the relation between religion and environtment in a deep comprehensive understanding. How religion and environtment in some extents they are too related. In Islam for example, concept of shari’a seemingly agreed and supported the idea of nature and animal conservation. But, in some extent they are contradictive. This contradictive discouse could be seen from any kinds of texts of religious scriptures in how they deal with preservation of nature and animal (killing animal). The role of religious text we may say “yes” that it deal and closely related how the ecological views are constructed. How it overcomes the natural degradation, pollutions for instance. But, religion also should be understood as an orientation of the cosmos and how actually our human existence has an important role to the world. In broadest sense, we understand that religion also means of how people know the limits of reality and how humans interact with their own environment. Religion often talk about the cosmological stories, systems and symbols, ritual practices, norms and ethics, the history, and the institutional structure that transmits the view where human beings as an integral part in the world—and has a sense of responsibility towards nature. This article use the analytical approach in analyizing the issue of religion and environtment. Thus, the relation between Islamic law, Quranic verses and Shari’a are compactible in responding the issue of environtment

Axonal TAU Sorting Requires the C-terminus of TAU but is Independent of ANKG and TRIM46 Enrichment at the AIS

Somatodendritic missorting of the axonal protein TAU is a hallmark of Alzheimer’s disease and related tauopathies. Rodent primary neurons and iPSC-derived neurons are used for studying mechanisms of neuronal polarity, including TAU trafficking. However, these models are expensive, time-consuming, and/or require the killing of animals. In this study, we tested four differentiation procedures to generate mature neuron cultures from human SH-SY5Y neuroblastoma cells and assessed the TAU sorting capacity. We show that SH-SY5Y-derived neurons, differentiated with sequential RA/BDNF treatment, are suitable for investigating axonal TAU sorting. These human neurons show pronounced neuronal polarity, axodendritic outgrowth, expression of the neuronal maturation markers TAU and MAP2, and, importantly, efficient axonal sorting of endogenous and transfected human wild-type TAU, similar to mouse primary neurons. We demonstrate that the N-terminal half of TAU is not sufficient for axonal targeting, as a C-terminus-lacking construct (N-term-TAUHA) is not axonally enriched in both neuronal cell models. Importantly, SH-SY5Y-derived neurons do not show the formation of a classical axon initial segment (AIS), indicated by the lack of ankyrin G (ANKG) and tripartite motif-containing protein 46 (TRIM46) at the proximal axon, which suggests that successful axonal TAU sorting is independent of classical AIS formation. Taken together, our results provide evidence that (i) SH-SY5Y-derived neurons are a valuable human neuronal cell model for studying TAU sorting readily accessible at low cost and without animal need, and that (ii) efficient axonal TAU targeting is independent of ANKG or TRIM46 enrichment at the proximal axon in these neurons.

The Reality of Rural Crime: The unintended consequences of rural policy in the co-production of badger persecution and the illegal taking of deer

Abstract Rural policy has produced the unintended consequences of illegal deer taking and the persecution of badgers in the rural West Country of England. This article directs attention towards the mechanisms of social relations between unregulated industry operatives, rural networks and entrepreneurial premises. Accordingly, the offending process is shown to be one of ‘illicit enterprise’, accomplished for instrumental gain through interdependencies between licit and illicit endeavours—practices that emerge synergistically, upon interaction with wider geo-historical conditions. Crucially, illicit activity is shown to be heavily context dependent, contingencies that generate unanticipated outcomes that are peculiar to the tendencies of the South West. Distal conditions are inserted into the explication to posit the antecedent contexts that inadvertently enable the illegal killing of animals.

Conceptual Framework for the Conservation of Natural Environment from Toxic Ionic Liquids by QSAR Model

The natural environment has been affected by human activities to fulfil daily life needs. Abundance and hazardousness of the chemicals including ionic liquids is one of the most challenging aspect to be handled by human as well as for the natural environment. Due to ionic structure, ionic liquids are very good choice for a variety of applications. The natural environment might be affected by the ionic liquids which can be toxic. Therefore, there is a need to address this problem by studying the ecotoxicological behaviour of these ionic liquids. The main objective of current research is to model the toxicity ecotoxicological behaviour is studied by quantitative structure activity relationship (QSAR). QSARs predicts the toxicity of ionic liquids. In current research a relationship between polarizability and toxicity for imidazolium ionic liquids with different alky chain length having NTF2 anion has been modelled. The success of current research will be very helpful to protect the nature by minimizing the killing of testing animals as well as ensuring the safety of biotic components of the ecosystem.

A Philosophical Appraisal of the Rights Theory to the Killing and Modifying of Animals

Barring some exceptions, the mainstream Western culture has hardly shown any respect to, and compassion for, the animal kingdom. The religious as well as secular Western traditions have, on the contrary, inspired people to use the nature at will, along with nonhuman animals, in order to satisfy their needs or choices, be they basic or non-basic. Underlying this has been anthropocentric speciesism and human chauvinism. This outlook may be characterized in Biblical terms as dominionism, which considers nature as limitless store-house of resources for us. This biased nature of mankind to subdue and exploit nature and animals by any means possible for economic benefits has been extended to Animal Agriculture. Many animals suffer terribly under intensive farming, and this is of no benefit to the animals in any way. The moral problem regarding the use of animals as resources and thus subjecting them to unbearable suffering lies with the fact that animals are capable of feeling pleasure and suffer (not merely feeling pain) like humans. From the perspective of Rights Theory, human-animals have a moral obligation not to rearnon-human-animals if the latter’s rights will be violated. From the perspective of the Rights Theory, this paper argues that animals have a right not to be killed, not to be made to suffer, through agricultural practices.

Životinje i pravoslavna vera

Religion has always had a special impact on man's attitude towards animals. In this context, this paper explores the correlation between animal welfare and Orthodox Christianity, with specific reference to the position of the Serbian Orthodox Church on this issue. The research has been conducted with the aim of examining the links between animals and Orthodox Christianity, establishing whether the official position of the Serbian Orthodox Church (SOC) promotes animal welfare, and whether its activities embody the recognition and protection of animal rights. For the purposes of this paper, the author has applied the sociological, legal-dogmatic, and historicalcritical methods. The conducted research shows that the Serbian Orthodox Church does not have an official position on animals; thus, the correlation between animal welfare and Orthodox Christianity cannot be precisely determined. Yet, due to the impact of the canons of the Holy Scriptures, it is quite certain that the Serbian Orthodox priests formally advocate for animal welfare and observance of animal rights, and officially condemn any cruel treatment against animals. On the other hand, man's love for animals must be moderate and never above man's love for God and other human beings. Orthodox Christianity does not prohibit the use of meat and fish in nutrition, nor does it consider killing animals an immoral act. Such an approach is also pertinent to Islam and Judaism, while Buddhism advocates respect for all forms of life by promoting the principle of ahimsa (non-violence), which applies to all living beings. It is clear that Orthodox Christianity does not advocate for the recognition of animals' rights to life, nor does it recognize animals as legal subjects. The twelve-year application of the Animal Welfare Act in the Republic of Serbia has shown that a number of factors hinder a better protection of animal welfare. The Serbian Orthodox Church largely contributes to such a situation by failing to promote animal welfare, protection and a more humane treatment of animals (particularly stray or abandoned animals) in its regulatory acts and social activities.

“My Responsibility, My Food”

This article examines views on meat, slaughter and human-animal relations in the contemporary self-sufficiency trend. The point of departure of the analysis is ethnographic fieldwork and interviews with individuals striving towards becoming more self-sufficient in the region of Ostrobothnia, Finland. The focus is on the interviewees’ narration of their practices and experiences of animal husbandry, and more specifically on the role of affect and body in the killing of animals for human consumption. The material is analysed utilising cultural analysis inspired by phenomenology, and the findings are discussed from the perspective of post-domesticity. The analysis shows how the interviewees negotiate and justify their choices regarding meat, and why they prefer self-sufficiency farming and home slaughter to industrial agriculture and slaughter. This form of small-scale animal husbandry is characterised by affective relationships between bodies, which counteract the processes of post-domestic modernity that generate disconnectedness between animal and human, food and origin, producer and consumer.

E-3 Islamic Reforms for the Value of Human Life

In the beginning of Islam no value had been given to the human life in the world. Savages killings of men by beasts, slaughtering them like animals and burning them just for entertainment of friends, were common .Under the Roman civil law slaves, were regarded simply as things. Their masters possessed the power of life and death over them. The removal of the female womb and premature abortion of pregnancy was not considered illegal or immoral .The sacrificing of human being was also a religious custom. Woman had lost her respect and honour in the world so usually a man was losing his wife in a gambling game .A widow would often commit sittee (suicide) upon the death of her husband in Indian society. Killing wives by their husbands was like a killing of pet animals. The Syrians had been selling their kids to pay the government dues and debt. Every indebted person in Persia would sell himself like a slave. Self-torturing and killing by suicide was also common. Human flesh was cooked and sold in the food shortage of one thousand thirty. In short, the human value reduced to the level of cattle. These evils and cruel practices have been strictly banned by Islam for the preservation of human life.