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Journal articles on the topic 'Anthropomorphic animals'
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Mota-Rojas, Daniel, Chiara Mariti, Andrea Zdeinert, Giacomo Riggio, Patricia Mora-Medina, Alondra del Mar Reyes, Angelo Gazzano, et al. "Anthropomorphism and Its Adverse Effects on the Distress and Welfare of Companion Animals." Animals 11, no. 11 (November 15, 2021): 3263. http://dx.doi.org/10.3390/ani11113263.
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Anthropomorphic practices are increasing worldwide. Anthropomorphism is defined as the tendency to attribute human forms, behaviors, and emotions to non-human animals or objects. Anthropomorphism is particularly relevant for companion animals. Some anthropomorphic practices can be beneficial to them, whilst others can be very detrimental. Some anthropomorphic behaviors compromise the welfare and physiology of animals by interfering with thermoregulation, while others can produce dehydration due to the loss of body water, a condition that brings undesirable consequences such as high compensatory blood pressure and heat shock, even death, depending on the intensity and frequency of an animal’s exposure to these stressors. Malnutrition is a factor observed due to consumption of junk food or an imbalance in caloric proportions. This can cause obesity in pets that may have repercussions on their locomotor apparatus. Intense human–animal interaction can also lead to the establishment of attachment that impacts the mental state and behavior of animals, making them prone to develop aggression, fear, or anxiety separation syndrome. Another aspect is applying cosmetics to pets, though scientific studies have not yet determined whether cosmetic products such as coat dyes, nail polish, and lotions are beneficial or harmful for the animals, or to what extent. The cohabitation of animals in people’s homes can also constitute a public health risk due to infectious and zoonotic diseases. In this context, this paper aims to analyze the adverse effects of anthropomorphism on the welfare of companion animals from several angles—physiological, sanitary, and behavioral—based on a discussion of current scientific findings.
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Serpell, James. "Anthropomorphism and Anthropomorphic Selection—Beyond the "Cute Response"." Society & Animals 10, no. 4 (2002): 437–54. http://dx.doi.org/10.1163/156853002320936926.
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AbstractThis article explores the origin and evolutionary implications of anthropomorphism in the context of our relationships with animal companions. On the human side, anthropomorphic thinking enables animal companions' social behavior to be construed in human terms, thereby allowing these nonhuman animals to function for their human owners or guardians as providers of nonhuman social support. Absence of social support is known to be detrimental to human health and well being. Therefore, anthropomorphism and its corollary, pet keeping, have obvious biological fitness implications. On the animal side, anthropomorphism constitutes a unique evolutionary selection pressure, analogous to sexual selection, which has molded the appearance, anatomy, and behavior of companion animal species so as to adapt them to their unusual ecological niche as social support providers. Although such species undoubtedly have benefited numerically from the effects of this process, the consequences of anthropomorphism are less benign when viewed from the perspective of individual animals. Indeed, anthropomorphic selection probably is responsible for some of the more severe welfare problems currently found in companion animals.
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Serpell, James. "Anthropomorphism and Anthropomorphic Selection—Beyond the "Cute Response"." Society & Animals 11, no. 1 (2003): 83–100. http://dx.doi.org/10.1163/156853003321618864.
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AbstractThis article explores the origin and evolutionary implications of anthropomorphism in the context of our relationships with animal companions. On the human side, anthropomorphic thinking enables animal companions' social behavior to be construed in human terms, thereby allowing these nonhuman animals to function for their human owners or guardians as providers of nonhuman social support. Absence of social support is known to be detrimental to human health and well being. Therefore, anthropomorphism and its corollary, pet keeping, have obvious biological fitness implications. On the animal side, anthropomorphism constitutes a unique evolutionary selection pressure, analogous to sexual selection, which has molded the appearance, anatomy, and behavior of companion animal species so as to adapt them to their unusual ecological niche as social support providers. Although such species undoubtedly have benefited numerically from the effects of this process, the consequences of anthropomorphism are less benign when viewed from the perspective of individual animals. Indeed, anthropomorphic selection probably is responsible for some of the more severe welfare problems currently found in companion animals.
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Choueiki, Ziad, Maggie Geuens, and Iris Vermeir. "Animals Like Us: Leveraging the Negativity Bias in Anthropomorphism to Reduce Beef Consumption." Foods 10, no. 9 (September 10, 2021): 2147. http://dx.doi.org/10.3390/foods10092147.
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Our current work contributes to the literature of meat consumption reduction. Capitalizing on the inherent humanizing characteristic of anthropomorphism coupled with leveraging negativity bias, we created a novel approach to reduce meat-eating intention. Using on-pack product stickers, we compare an anthropomorphic message stressing the capacity to experience pain with two other anthropomorphic messages that have been used before in the literature (intelligence and pro-social behavior of animals). We find that an on-pack pain anthropomorphic sticker reduces purchase intentions of the meat product and intention to consume meat in general and is more effective than stickers displaying pro-social or intelligence messages. We also show that the pain message’s negative impact on purchase intention is serially mediated by anticipatory guilt and attitude towards meat. In addition, we show that the differential effectiveness of the anthropomorphic messages can be explained by the negativity bias. That is, when the pro-social and intelligence messages were formulated in a negative way (as is pain), all three messages were equally effective at reducing intention to purchase meat and increase intention to reduce meat consumption.
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Waytz, Adam, John T. Cacioppo, Rene Hurlemann, Fulvia Castelli, Ralph Adolphs, and Lynn K. Paul. "Anthropomorphizing without Social Cues Requires the Basolateral Amygdala." Journal of Cognitive Neuroscience 31, no. 4 (April 2019): 482–96. http://dx.doi.org/10.1162/jocn_a_01365.
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Anthropomorphism, the attribution of distinctively human mental characteristics to nonhuman animals and objects, illustrates the human propensity for extending social cognition beyond typical social targets. Yet, its processing components remain challenging to study because they are typically all engaged simultaneously. Across one pilot study and one focal study, we tested three rare people with basolateral amygdala lesions to dissociate two specific processing components: those triggered by attention to social cues (e.g., seeing a face) and those triggered by endogenous semantic knowledge (e.g., imbuing a machine with animacy). A pilot study demonstrated that, like neurologically intact control group participants, the three amygdala-damaged participants produced anthropomorphic descriptions for highly socially salient stimuli but not for stimuli lacking clear social cues. A focal study found that the three amygdala participants could anthropomorphize animate and living entities normally, but anthropomorphized inanimate stimuli less than control participants. Our findings suggest that the amygdala contributes to how we anthropomorphize stimuli that are not explicitly social.
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Letheren, Kate, Kerri-Ann L. Kuhn, Ian Lings, and Nigel K. Ll Pope. "Individual difference factors related to anthropomorphic tendency." European Journal of Marketing 50, no. 5/6 (May 9, 2016): 973–1002. http://dx.doi.org/10.1108/ejm-05-2014-0291.
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Purpose This paper aims to addresses an important gap in anthropomorphism research by examining the individual-level factors that correlate with anthropomorphic tendency. Design/methodology/approach The extant psychology, marketing and consumer psychology literature is reviewed, and eight hypotheses devised. Data from 509 online survey respondents are analysed to identify individual characteristics associated with anthropomorphic tendency. Findings The results reveal that anthropomorphic tendency varies by individual and is significantly related to personality, age, relationship status, personal connection to animals and experiential thinking. Research limitations/implications This paper extends on recent research into the individual nature of anthropomorphic tendency, once thought to be a universal trait. Given that this paper is the first of its kind, testing of further traits is merited. It is suggested that future research further examine personality, as well as other elements of individual difference, and test the role of anthropomorphic tendency in the development of processing abilities with age. Practical implications Findings show that anthropomorphic tendency may prove to be a key variable in the segmentation of markets and the design of marketing communications, and that younger, single, more creative, conscientious consumers are an appropriate target for anthropomorphic messages. The importance of personal connection to animals, as well as experiential thinking, is also highlighted. Originality/value Given the importance of anthropomorphic tendency for the processing of messages involving non-human endorsers, as well as the formation of relevant attitudes and behaviours, this paper fulfils an identified need to further understand the characteristics of those high on this tendency.
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Karlsson, Fredrik. "Anthropomorphism and Mechanomorphism." Humanimalia 3, no. 2 (February 12, 2012): 107–22. http://dx.doi.org/10.52537/humanimalia.10051.
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The charge of anthropomorphism is still efficient in many academic corners to muffle those who speak about the emotional life of other animals. To project human properties onto other animals have been taken to be a categorical error. In human-animal studies, though, anthropomorphic projections are argued to be helpful analogues to describe other animals. The threat has, instead, been construed as ‘mechanomorphism’, the habit of projecting mechanical symbols or properties onto other animals. This has accumulated to a resistance that is sometimes as categorical against describing animals by analogies to machines, as the resistance against anthropomorphism has been. This essay includes a short analysis of Images of Animals by Eileen Crist, and The New Anthropomorphism John S. Kennedy. In spite of the authors’ oppositional views, the analysis focuses on similarities between the authors. In conclusion, it is suggested that the aim of these works is to give fair descriptions of other animals. It is also suggested, as opposed to the analyzed approaches, that we need as great a plurality of symbols as possible if we are to describe other animals as fairly as possible.
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Roshni, Raghunandanan, and Dr Tessy Anthony C. "Anthropomorphic Insights: A study the subaltern hero with reference to Spirit: Stallion of the Cimarron." SMART MOVES JOURNAL IJELLH 6, no. 10 (October 10, 2018): 1. http://dx.doi.org/10.24113/ijellh.v6i10.5108.
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Animal characters have fascinated viewers as well as readers in animated as well non-animated films and in fiction. This unfading interest in animal characters have inspired writers and film makers to use anthropomorphism as a tool for breathing life into flora and fauna. One could observe that films and fiction which are anthropomorphic in nature focus on relations between humans and animals as well as between weaker and stronger animals. A hegemonic relationship could be seen emerging among the characters thus making these perfect for post-colonial study. In post-colonialism the element of the ‘subaltern’ plays a major role. In all of these works the relationship between man and animals as well as stronger and weaker animals can be analysed through this aspect of ‘subalternity’ since the latter becomes the subaltern. While analysing a film or fiction of anthropomorphic nature as a subaltern text we cannot ignore Antonio Gramsci’s theory of the subaltern since he used this term for referring to all of those groups in society who were suppressed by the ruling class. DreamWorks Pictures’ Spirit: Stallion of the Cimarron narrates the story of an anthropomorphic wild stallion who saves his herd from being destroyed by the U.S Cavalry. Spirit witnesses two contradictory sides of humans in the form of the Colonel who commands the cavalry and a Lakota Native American, Little Creek, who has been kept in captivity at the cavalry. While the Colonel tries to suppress Spirit by breaking his inner ‘spirit’ and transforming him into a beast of burden Little Creek teaches him how to harness his unrestricted energy in order to discover his inner strength whereby which he breaks down the supremacy of the Colonel. Thus Spirit symbolises the subaltern hero who ends the oppressive reign of the Colonel and his cavalry upon his herd as well as the Lakota Native settlement.
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Hiestand, Karen M., Karen McComb, and Robin Banerjee. "“It Almost Makes Her Human”: How Female Animal Guardians Construct Experiences of Cat and Dog Empathy." Animals 12, no. 23 (December 6, 2022): 3434. http://dx.doi.org/10.3390/ani12233434.
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Understanding how humans perceive and construct experiences of non-human animal empathy (hereafter, ‘animal/s’) can provide important information to aid our understanding of how companion animals contribute to social support. This study investigates the phenomenology of animal empathy by examining how humans construct sense-making narratives of these experiences, with the hypothesis that anthropomorphic attributions would play a key role in these constructions. Comprehensive, semi-structured interviews were conducted with six participants, using established interpretative phenomenological analysis methodology to facilitate deep examination of how they interpreted and reacted emotionally. Participants were consistent in reporting changes to their companion animals’ normal behaviour as the key to the identification of animal empathy experiences, yet they were highly paradoxical in their constructions of perceived internal drivers within their dogs and cats. Explanations were highly dichotomous, from highly anthropomorphic to highly anthropocentric, and these extremes were combined both within individual participant narratives and within some thematic constructs. This research demonstrates that experiences of companion animal empathy can be powerful and meaningful for humans, but the inconsistent mixture of anthropomorphic and anthropocentric reasoning illustrates the confused nature of human understanding of animals’ internal states. Insight into how humans construct animal empathy has implications for the moral status of these animals and an application for companion animals used explicitly for social support, such as in animal-assisted therapy and emotional support animals.
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Reysen, Stephen, Courtney N. Plante, Sharon E. Roberts, and Kathleen C. Gerbasi. "Fan and Non-Fan Recollection of Faces in Fandom-Related Art and Costumes." Journal of Cognition and Culture 18, no. 1-2 (March 28, 2018): 224–29. http://dx.doi.org/10.1163/15685373-12340024.
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Abstract We compared face recognition of humans and fandom-themed characters (art and costumes) between a sample of furries (fans of anthropomorphic animal art) and non-furries. Participants viewed images that included humans, drawn anthropomorphic animals, and anthropomorphic animal costumes, and were later tested on their ability to recognize faces from a subset of the viewed images. While furries and non-furries did not differ in their recollection of human faces, furries showed significantly better memory for faces in furry-themed artwork and costumes. The results are discussed in relation to own-group bias in face recognition.
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Apriliana, Yenita, Wahyu Tantika Damayanti, Maulida Miftakhul Ilma, Wanda Nar Hanifah, Anita Usnul Chotimah, Ulva Uliya Sari, Rieka Yunia Lestyaningsih, and Muhamad Agil Faturroman. "What Does Bla Bla Mean? Gibberish As Fictional Language In Larva Island, Masha and The Bear, and Rabbid Invasion." Makna: Jurnal Kajian Komunikasi, Bahasa, dan Budaya 14, no. 1 (February 27, 2024): 1–25. http://dx.doi.org/10.33558/makna.v14i1.5956.
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Gibberish is a term for nonsense language commonly found in animated films with anthropomorphic characters. This research is limited to analyzing the gibberish anthropomorphic characters that interact with non-gibberish characters. In this study, the authors examine how interactions between animals and humans by analyzing how humans, as non-gibberish characters, can understand what animals, as gibberish characters, convey with vague language and no identifiable meaning, such as sounds, expressions, and movements made by anthropomorphic characters. In analyzing the film and solving problems, the writer uses several theories, such as Thomason's hypnosis, Jasper's fluidity, and Arguby Purnomo's fictional language. Based on the theory used in this study, the writer can understand anthropomorphic characters in animated films like the Rabbid in Rabbids Invasion, the animals in Masha and The Bear, and also the interactions between Yellow, Red, and his friends with a man who was stranded in Larva Island, which only makes a faint sound, expression and body movements. By doing this research, we can prove that gibberish is used by anthropomorphic characters is functioned as a fictional language and proven by its aspects. This study can be used by future researchers in the fields of language and literature as a guide to reveal how gibberish in animal characters has functioned as fictional language.
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Duvall Antonacopoulos, Nikolina M., and Timothy A. Pychyl. "The Possible Role of Companion-Animal Anthropomorphism and Social Support in the Physical and Psychological Health of Dog Guardians." Society & Animals 18, no. 4 (2010): 379–95. http://dx.doi.org/10.1163/156853010x524334.
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AbstractWhile previous research suggests that individuals who humanize their companion animals may have insufficient human social support (Epley, Waytz, & Cacioppo, 2007), researchers have not examined the relation between companion-animal anthropomorphism and the health of animal guardians while taking into consideration their human social support levels. It was hypothesized that dog guardians with low levels of human social support would have poorer health if they engaged in high rather than low levels of anthropomorphism, while the health of dog guardians with high levels of human social support would not vary depending on their anthropomorphism levels. A sample of 203 Canadian dog guardians completed an online survey. Results revealed that, among dog guardians with low levels of human social support, those who engaged in high levels of anthropomorphism were more depressed, visited the doctor more often, and took more medications. Furthermore, among dog guardians with high levels of human social support, those who engaged in high levels of anthropomorphism were more stressed and depressed. These findings highlight the complexity of the relationship between anthropomorphic behavior, human social support, and dog guardians’ health.
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Akchurina-Muftieva, Nuria M. "Anthropomorphism and Zoomorphism in the Ornamental Art of the Crimean Tatars." Golden Horde Review 10, no. 1 (March 29, 2022): 229–40. http://dx.doi.org/10.22378/2313-6197.2022-10-1.229-240.
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The author of the article reveals the problem of anthropomorphic and zoomorphic images in Islamic art, particularly in the Turkic ornamentation of the Crimea. Superficial, unscientific interpretations of motifs and ornamental compositions often lead to the search for and appropriation of anthropomorphism without appropriate research, loose interpretations of motifs, and the creation of a new mythology. Despite conservative views regarding the categorical denial of the permissiveness of the image of a person, there are many surviving works of fine and decorative art that confirm an opposite tradition. Currently, there are practically no studies of anthropomorphism and zoomorphism in the Turkic ornamentation of the Crimea, their typological and artistic features, and their symbolic context. Based on the material of decorative and applied art of the Crimean Tatars from the fourteenth century to the present, examples of zoomorphic and anthropomorphic ornamental images are provided in the article. They are stylized objects – fully, partially, or in the form of a silhouette – reflecting the surrounding real world of living beings. Complete naturalistic images (birds, fish, animals, insects) are found on objects until the first half of fifteenth century, and then starting again from the second half of eighteenth century. From the sixteenth to the first half of eighteenth centuries, anthropomorphic and zoomorphic motifs were depicted in a stylized form. The author of the study reveals the symbolism of the most common motifs, along with the typological and artistic features of the images. As a result of the study, it was revealed that the color, silhouette, and figurativeness of anthropomorphic and zoomorphic images in the Crimean Tatar decorative and applied art depend primarily on the material, technique, and functional purpose of the created object. In addition to images on objects, anthropomorphism is present as the silhouette of objects.
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Geerdts, Megan S., Gretchen A. Van de Walle, and Vanessa LoBue. "Learning About Real Animals From Anthropomorphic Media." Imagination, Cognition and Personality 36, no. 1 (July 24, 2016): 5–26. http://dx.doi.org/10.1177/0276236615611798.
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Morris, Paul, Margaret Fidler, and Alan Costall. "Beyond Anecdotes: An Empirical Study of "Anthropomorphism"." Society & Animals 8, no. 2 (2000): 151–65. http://dx.doi.org/10.1163/156853000511050.
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AbstractThe status of "anthropomorphic" descriptions of animals in terms of intentions and emotions has been generally regarded as a prescriptive methodological concern. In contrast, in the study of human social psychology the nature of psychological descriptions of other people has been approached as a substantive empirical issue. Following this lead, the present study investigated the nature of people's descriptions of short videotaped episodes of animal behavior. The descriptions obtained were predominantly anthropomorphic and structured according to a limited set of "event units" whose psychological meaning was highly consistent across the observers. In common with many social psychologists we conclude that consistency of anthropomorphic description suggests that meaning is specified within the structure of behavior.
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Fidler, Margaret, Alan Costall, and Paul Morris. "Beyond Anecdotes: An Empirical Study of "Anthropomorphism"." Society & Animals 8, no. 1 (2000): 151–65. http://dx.doi.org/10.1163/156853000x00101.
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AbstractThe status of "anthropomorphic" descriptions of animals in terms of intentions and emotions has been generally regarded as a prescriptive methodological concern. In contrast, in the study of human social psychology the nature of psychological descriptions of other people has been approached as a substantive empirical issue. Following this lead, the present study investigated the nature of people's descriptions of short videotaped episodes of animal behavior. The descriptions obtained were predominantly anthropomorphic and structured according to a limited set of "event units" whose psychological meaning was highly consistent across the observers. In common with many social psychologists we conclude that consistency of anthropomorphic description suggests that meaning is specified within the structure of behavior.
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Bradshaw, JWS, and RA Casey. "Anthropomorphism and anthropocentrism as influences in the quality of life of companion animals." Animal Welfare 16, S1 (May 2007): 149–54. http://dx.doi.org/10.1017/s0962728600031869.
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AbstractSince animal minds are private, so their perception of their own quality of life (QoL) must be also. Anthropocentrism, the interpretation of reality exclusively in terms of human values and experience, has to be guarded against in any assessment of animal welfare; for domestic pets, misapprehensions about their olfactory and cognitive abilities appear to present the greatest challenge to their welfare. Anthropomorphism, the attribution of human qualities to animals, presents a particular problem when considering companion animals, since most bonds between owners and their pets appear to be based upon a perception of the pet as almost human. Many owners report that their dogs, cats and horses are capable of feeling complex emotions, such as pride and guilt, that require a level of self-awareness that has been difficult to demonstrate even in chimpanzees. Such beliefs appear to contribute to the development of behavioural disorders in pets; for example, clinical experience suggests that the application of punishment by owners who attribute ‘guilt’ to their animals may unwittingly lead to compromised welfare. Anthropomorphic owners are also likely to be poor proxies for reporting their pets' QoL.
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Mussies, Martine. "“Dashing and daring, courageous and caring”: Neomedievalism as a Marker of Anthropomorphism in the Parent Fan Fiction Inspired by Disney’s Adventures of the Gummi Bears." Dzieciństwo. Literatura i Kultura 3, no. 2 (December 31, 2021): 60–83. http://dx.doi.org/10.32798/dlk.625.
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As is already visible in its opening credits, the television series Disney’s Adventures of the Gummi Bears (1985–1991) uses neomedievalism to confirm the anthropomorphism of the titular characters. More than 35 years after this series’ first episode aired, this phenomenon is still easily traceable in the parent fan fiction, online stories about the Gummi Bears, written for children by adults. This paper addresses two seemingly overlooked fields: The Gummi Bears series and the fan fiction it inspired. It shows that this anthropomorphic perception adds new perspectives on human relations with the natural environment and on the treatment of animals, and thus contributes to building the awareness of ecological and animal rights in societies, especially when it comes to future generations.
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Zwart, Hub. "What is an Animal? A Philosophical Reflection on the Possibility of a Moral Relationship with Animals." Environmental Values 6, no. 4 (November 1997): 377–92. http://dx.doi.org/10.1177/096327199700600401.
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Contemporary ethical discourse on animals is influenced partly by a scientific and partly by an anthropomorphic understanding of them. Apparently, we have deprived ourselves of the possibility of a more profound acquaintance with them. In this contribution it is claimed that all ethical theories or statements regarding the moral significance of animals are grounded in an ontological assessment of the animal's way of being. In the course of history, several answers have been put forward to the question of what animals really and basically are. Three of them (namely the animal as a machine, an organism and a being that dwells in an – apparently – restricted world) are discussed. It is argued that the latter (Heideggerian) answer contains a valuable starting point for an ethical reflection on recent changes in the moral relationship between humans and animals.
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Russell, Samantha J., and Kate Cain. "Children see rabbit, not Peter: Young children’s responses to an Anthropomorphic Picture Scale." Assessment and Development Matters 12, no. 2 (2020): 13–23. http://dx.doi.org/10.53841/bpsadm.2020.12.2.13.
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Previous research suggests that character realism influences children’s responses to stories. This study explored 3- to 7-year-old children’s ratings of thought, feeling, self-knowledge and intention for humans, real animals and anthropomorphised animal characters. Ratings were similar for real and anthropomorphised animals and significantly lower than those for humans. These findings may relate to the observed poorer outcomes following stories depicting anthropomorphic animals, relative to human characters. Individual differences in internal state attribution and corresponding responses to anthropomorphised narratives might be usefully explored with this scale.
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Scotto, Carolina. "The Anthropocentric Bias in Animal Cognition." ArtefaCToS. Revista de estudios sobre la ciencia y la tecnología 13, no. 1 (May 7, 2024): 85–116. http://dx.doi.org/10.14201/art2024.31800.
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In the classical philosophical tradition, animals had the special function of serving as “objects of comparison” concerning humans. In that sense, philosophy adopted a peculiar comparative perspective focused on the categoric difference that separates humans from other creatures: an exceptionalist perspective. The Humanities developed an anthropocentric canon for the study of animals and privileged the search for differences over similarities of these with humans. On the other hand, the great boost that animal studies received under the influence of Darwin's work promoted a different comparative perspective in the natural sciences. However, especially in comparative psychology, ingent efforts were devoted to avoid the errors that anthropomorphism would entail: attributing human properties to other creatures and privileging similarities over differences. It assumed that anthropomorphic bias entails a more fundamental type of error than anthropocentric bias. Now, this asymmetric diagnosis has beenunmasked with different arguments. In the context of both disciplinary traditions, it is timely to reexamine the most persistent and negative manifestations of anthropocentric bias as a comparative bias for the study of animal cognition. In this work I will identify the following: the homogenization of animals into a single general category; psychological speciesism and the “de-mentalization” of animals; the survival of a hierarchical conception of cognitive abilities; the selective application - only to animals - of Morgan's Canon or anthropodenial and its complement, the assumption of idealized mental capacities in the human case or anthropofabulation; asymmetrical or distorsive methodological strategies for the study of animals versus humans which affects the comparative interpretations; and different manifestations of semantic anthropocentrism.
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Costall, Alan. "Lloyd Morgan, and the Rise and Fall of "Animal Psychology"." Society & Animals 6, no. 1 (1998): 13–29. http://dx.doi.org/10.1163/156853098x00023.
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AbstractWhereas Darwin insisted upon the continuity of human and nonhuman animals, more recent students of animal behavior have largely assumed discontinuity. Lloyd Morgan was a pivotal figure in this transformation. His "canon, " although intended to underpin a psychological approach to animals, has been persistently misunderstood to be a stark prohibition of anthropomorphic description. His extension to animals of the terms "behavior" and "trial-and-error, " previously restricted to human psychology, again largely unwittingly devalued their original meaning and widened the gulf between animals and humans. His insistence that knowledge of animal psychology could be trusted solely to "qualified" observers initiated the exclusion from science of the informal and intimate knowledge of animals gained by pet owners, animal trainers, and other scientific outsiders. The presumption, however, that animals, in contrast to people. are to be understood solely as "strangers, " begs, rather than addresses, the question of animal-human continuity.
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Hara, Kanae, and Naoko Koda. "Conversion in Depictions of Anthropomorphic Animals in Picture Books." International Journal of Literature and Arts 9, no. 6 (2021): 374. http://dx.doi.org/10.11648/j.ijla.20210906.27.
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Hara, Kanae, and Naoko Koda. "Quantitative Analysis of Anthropomorphic Animals in Picture Books: Roles and Features of Animals." International Journal of Literature and Arts 8, no. 6 (2020): 308. http://dx.doi.org/10.11648/j.ijla.20200806.11.
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Fawcett, Leesa. "Anthropomorphism: In The Web of Culture." UnderCurrents: Journal of Critical Environmental Studies 1 (April 1, 1989): 14–20. http://dx.doi.org/10.25071/2292-4736/37636.
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As a conservationist and an environmental educator, I am intrigued by human relationships with animals. The umbrella question for me is in what ways do people relate to animals at this moment in Western history? I have focussed here on one type of relationship that humans have with animals -- the anthropomorphic relationship.
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AVALYAN, Rima, and Robert DJIDJIAN. "Animal Learned Genetic Cognition and the Limits of Anthropomorphic Approach." WISDOM 8, no. 1 (June 28, 2017): 11. http://dx.doi.org/10.24234/wisdom.v8i1.167.
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This article discusses the cognitive function of instincts in animal world. The undertaken research demonstrates that the formation of individual’s ability for a certain (complex) action requires having a corresponding specific inborn genetic capacity – the scheme of instinct for that action. Using anthropomorphic approach and the critical verification of its application, authors of this article have revealed the elementary inborn cognitive capacities lying at the basis of the main types of animals’ learned behavior. Special attention is given to the inborn mechanism of animal learning by imitation. The suggested conception of the schemes of instinctive behavior is applied to the analysis of the level of cognitive skills that could be achieved by exercising and training.
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Hastings-Gayle, Helena. "The Philosophy of ‘Fish’." Leviathan: Interdisciplinary Journal in English, no. 4 (March 1, 2019): 29–37. http://dx.doi.org/10.7146/lev.v0i4.112678.
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Animals occupy a unique form of experience relative to our own. Our encounters with them often lead to contemplations of human perspective and identity. This essay analyses the human-animal encounter in D.H. Lawrence’s poem ‘Fish’ and the speaker's approaches in comprehending the other. The essay extrapolates this to explore ideas of knowledge and identify the poem's challenges to anthropomorphic perspectives and Christian principles
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Altizer, Katherine. "“Is it gonna be fun?”: Lolabelle, Dog Pianists, and Musical Réussite." Society & Animals 29, no. 7 (December 23, 2021): 716–32. http://dx.doi.org/10.1163/15685306-bja10055.
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Abstract This article examines historical dog pianists and the pianistic training of Lolabelle the rat terrier to explore a musical question beyond structure and intention: what might musical encounters between human and nonhuman animals make possible? Reviewers of Laurie Anderson’s film Heart of a Dog, in which some of Lolabelle’s performances appear, rarely center either Lolabelle or her pianism and frequently distance themselves from indicating belief in the musicality of the activity. The tone of this reporting is consistent with that of other Western reporting on dog pianists in the nineteenth and twentieth centuries. While piano-playing dogs have historically strengthened the human-animal divide by reinforcing dogs’ status as never-human, the frames for anthropomorphic acts are what strengthen this divide rather than something inherent in the anthropomorphic activity itself.
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Bouma, Esther M. C., Arie Dijkstra, and Stella Arnt Rosa. "Owner’s Anthropomorphic Perceptions of Cats’ and Dogs’ Abilities Are Related to the Social Role of Pets, Owners’ Relationship Behaviors, and Social Support." Animals 13, no. 23 (November 24, 2023): 3644. http://dx.doi.org/10.3390/ani13233644.
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Background: For sustainable and healthy relationships with pets, attributing some degree of human abilities to the pet (anthropomorphization) might be necessary. We hypothesize that the tendency to anthropomorphize pet animals is related to relationship behaviors (communication and making up) and the experience of social support. Perceiving the pet in a human social role (e.g., family member or friend) might mediate this relationship. Method: Associations were tested in a mixed sample of cat and dog owners by means of multiple linear regression, moderation, and (moderated) mediation analyses. The differences between cat and dog owners were examined with pet type as the moderator in a moderated mediation analysis. Results: Dog owners anthropomorphize their pets more than cat owners. The social role of the pet mediates the association between anthropomorphization and relationship behavior and social support. The mediation effects were stronger for cat owners than for dog owners. Moreover, our newly developed comparative anthropomorphism measure was a better predictor than the commonly used general anthropomorphism measure (IDAQ).
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Manitzas Hill, Heather M., Elena Svetieva, Sarah Dietrich, Emily Gallegos, Jeffery Humphries, Nicolas Mireles, Mario Salgado, Roberto Lara, and Jennifer Zwahr. "The influence of background music and narrative setting on anthropomorphic judgements of killer whale (Orcinus orca) emotional states and subsequent donation behavior." PLOS ONE 18, no. 5 (May 24, 2023): e0282075. http://dx.doi.org/10.1371/journal.pone.0282075.
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Animal documentary films such as Blackfish, considered nonfiction accounts of reality, nonetheless use rhetorical devices to engage viewers and shape their emotional experience for maximum effect. Such devices can also influence attitudes and alter behavior. In animal documentaries, anthropomorphic impressions of the animals by audiences are key. Using general population samples in the US, three online experiments assessed the influence of background music and narrative setting on how viewers emotionally appraised the emotional state of a killer whale (Orcinus orca) and subsequently donated to causes affiliated with killer whales. While happy music led to perceptions of a happy whale, sad music led to perceptions of a sad whale. mediation analyses showed that these perceptions indirectly influence donation behavior, via beliefs about the killer whale’s welfare and wellbeing. Analyses also indicated that the highest donation amounts towards killer whales were elicited from footage depicting a killer whale in the wild, with sad background music. These findings highlight the potential power that animal and nature documentaries have over viewers, which, when combined with human tendencies toward anthropomorphism, can have significant influence on conservation attitudes and behavior.
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Wood, Matthew. "The Potential for Anthropomorphism in Communicating Science: Inspiration from Japan." Cultures of Science 2, no. 1 (March 2019): 23–34. http://dx.doi.org/10.1177/209660831900200103.
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Anthropomorphism—the attribution of human characteristics to non-human animals or inanimate objects—is commonplace in many cultures around the world, but is particularly prominent and pervasive in Japan. Talking furniture on children's TV, vegetable mascots for city governments, an animated letter ‘e’ to promote online tax returns—there seems to be no limit to what can be anthropomorphized, and no corner of the culture where it is considered out of place. This of course includes efforts to communicate science, where we can find test tube narrators, angry viruses, friendly chemical elements, and a whole lot more. Scientists, on the other hand, are less enthusiastic about anthropomorphism in scientific discussions and tend to consider it to be inaccurate and unscientific. In science, thinking or communicating in anthropomorphic terms is generally derided. Where, then, does this leave the talking microbes and smiling proteins of Japanese science communication? While the literature has quite a lot to say about anthropomorphism, there is nothing specifically about its use for science communication. This paper draws on examples from Japan to consider the potential roles of anthropomorphism in the communication of science and related issues.
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Bow, Leslie. "Racial Abstraction and Species Difference: Anthropomorphic Animals in “Multicultural” Children’s Literature." American Literature 91, no. 2 (June 1, 2019): 323–56. http://dx.doi.org/10.1215/00029831-7529167.
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Vierzig, Angelika. "Anthropomorphic Stelae of the 4th and 3rd Millennia Between the Caucasus and the Atlantic Ocean." Proceedings of the Prehistoric Society 86 (November 19, 2020): 111–37. http://dx.doi.org/10.1017/ppr.2020.12.
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Anthropomorphic stone stelae of monumental dimensions dated to the 4th and 3rd millennia BC have been found in southern Europe between the Atlantic Ocean and the Caucasus. They are understood as symbolic human representations the size of which arises out of a new self-awareness of humankind in the world. Anthropomorphic stelae are one of many innovations appearing during this epoch. Other innovations are copper metallurgy and tools, in particular weapons and jewellery, as well as the wheel, the wagon, and the plough drawn by animals. These innovations are depicted on stelae; what is more, the stele itself is an innovation in which the other changes are bundled. Comparable stylistic features of stelae in different areas demonstrate far-reaching contacts. Often the origin of anthropomorphic stelae is seen in the Russian steppes, with the archaeogenetically proven migration from east to west being the cause for the building of stelae in central and western Europe. However, the oldest known stelae apparently originate in western Europe. The impulses behind the dissemination of innovations must have emanated from continuous exchange relations, but the migration in the 3rd millennium bce did not bring with it the idea itself of anthropomorphic stelae. Nowadays the question about the function of stelae is usually answered with the representation of ancestors. When anthropomorphic stones keep the memory of common roots alive, they serve the building of identity.
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Vale, Michael Charles, and Donna McRae. "The Cutopia Paradox: Anthropomorphism as Entertainment // La paradoja de la utopía de lo adorable: Antropomorfismo como entretenimiento." Ecozon@: European Journal of Literature, Culture and Environment 7, no. 1 (June 15, 2016): 128–43. http://dx.doi.org/10.37536/ecozona.2016.7.1.985.
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An infant chimpanzee, dressed in riotous checks, bowtie and braces, cradled in human arms while it regards a camera, is perhaps further from us than a tiger lurking in the deepest jungle. Anthropomorphic sentiment negates empathy, blinding us to the real animal behind the “character.” The engaging creature we imagine we’d like to hold and protect is the product, most likely, of violent separation and trauma, stolen in order to bring us this enjoyment. We read the comical face, celebrating what appear to be traces of commonality; but the eyes of the small creature are windows to a realm we cannot comprehend. By following the life of a single chimpanzee, Cobby, the oldest chimp in captivity in the USA, this paper will explore our attraction to cuteness via the lens of chimpanzees in entertainment, regarding it as an intersection of emotion and metaphor that is potentially devastating to animals. We will argue that anthropomorphic sentiment and construction misdirects empathy away from the plight of real animals, and that every animal has the right to be acknowledged as a unique individual, rather than a generic entity. Animals that have been born in captivity and, to a lesser extent, those that have been extracted from the wild in infancy, can be seen as trapped between worlds. There exists, therefore, a hybrid population of animals that lives amongst us, amnesiacs dependent upon human compassion, or conversely, prey to its absence. Resumen Una cría de chimpancé, vestida a cuadros alborotados, pajarita y tirantes, acunada en brazos humanos mientras que mira una cámara, está tal vez más lejos de nosotros que un tigre que acecha en la selva más profunda. El sentimiento antropomórfico niega la empatía, nos ciega ante el animal real detrás del “personaje”. La criatura atractiva que imaginamos que nos gustaría guardar y proteger es el producto, probablemente, de la separación violenta y del trauma, robada para traernos este disfrute. Leemos la cara cómica, celebrando lo que parecen ser rastros de similitud; pero los ojos de la pequeña criatura son ventanas a un reino que no podemos comprender. Siguiendo la vida de un único chimpancé, Cobby, el chimpancé más viejo en cautividad en los Estados Unidos, este trabajo explora nuestra atracción hacia la ternura a través de la lente de los chimpancés en el entretenimiento, considerándola como una intersección de emoción y metáfora que es potencialmente devastadora para los animales. Sostenemos que la construcción y el sentimiento antropomórficos dirigen mal la empatía de la difícil situación de animales reales, y que cada animal tiene derecho a ser reconocido como un individuo único, en lugar de una entidad genérica. Los animales que han nacido en cautividad y, en menor medida, aquellos que han sido extraídos de la naturaleza durante la infancia, pueden apreciarse como atrapados entre mundos. Por lo tanto, existe una población híbrida de animales que viven entre nosotros, amnésicos dependientes de la compasión humana, o por el contrario, víctimas de su ausencia.
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Espinaco-Virseda, Angeles. "One of Every Type: Collection, Description and the Production of the Generic Animal at the Hamburg Zoological Garden, 1863-1911." Brock Review 12, no. 1 (March 20, 2011): 1–20. http://dx.doi.org/10.26522/br.v12i1.328.
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Between 1863 and 1911, the guidebooks and several other publications of the Hamburg Zoological Garden characterized animals as standardized, biologically determined “Types.” These typologies were reinforced by physical and anthropomorphic descriptions and representations of animals as commodities or fragmented objects of scientific scrutiny. In this way, attempts to classify and collect animals reduced them to unsophisticated, interchangeable objects that confounded the zoo’s mandate to deepen public and scientific knowledge about wild animals. Instead, captive wild animals were rendered as simplified and generic representations that called into question the authenticity of the zoo experience and the scientific premise of the zoological garden.
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Zhilina, Natalya. "The Pagan Program of the Early Slavic Art: Man and Animals." Stratum plus. Archaeology and Cultural Anthropology, no. 5 (October 29, 2021): 111–27. http://dx.doi.org/10.55086/sp215111127.
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On the base of stylistic and iconographic analysis of the early Slavic pagan artwork, it is possible to see that programs for their creation can be some realistic, semantic, semiotic, decorative agendas behind it. In reality, these types of programs were combined. Realistic works are unknown, but they are mentioned in written sources. Idols most fully embody the semantic program, depicting the unfolding scheme of the world, showing the role of gods and the place of people and demons in it. Cover plates and templates with images of people, animals and synthetic creatures formed both semantic and semiotic compositions with a tendency to ornamentalism, used together and separately. With symbols and signs, they reflected the connection between gods, people and animals, the possibility of their mutual transformations, reflected by rituals. Compositions of these images could be connected with pagan sanctuaries and rituals. Fibulae, items of military equipment, belt sets carry either more decorative compositions (palmate fibulae), or more semiotic ones (fibulae with a ribbon border, anthropozoomorphic fibulae, belt sets corresponding to these types of fibulae). Signs are included in the systems of symbols and meanings that exist outside of things, but they inscribe things precisely there, into the culture and picture of the world of Slavic paganism, where the gods are anthropomorphic, where man conquers animals and other enemies. The sign of anthropomorphism is placed in the center.
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Hunton, Violet, Jessica Rendle, Anne Carter, and Ellen Williams. "Communication from the Zoo: Reports from Zoological Facilities of the Impact of COVID-19 Closures on Animals." Journal of Zoological and Botanical Gardens 3, no. 2 (June 15, 2022): 271–88. http://dx.doi.org/10.3390/jzbg3020022.
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Zoos engaged in a range of communication types with prospective visitors during the temporary closures necessitated by the COVID-19 pandemic. This study sought to (1) investigate social media reports and public responses to zoo-animal-related posts over a one-year period during COVID-19 lockdowns; (2) understand the use of reporting language in news articles concerning animal responses during zoo closures, and to investigate whether this differed across species; and (3) investigate how keepers perceived general animal behavior, and how they perceived animal behavior in keeper–animal interactions, during the COVID-19 facility closures. Data were collected from BIAZA-accredited zoos’ Facebook pages (March 2020 to March 2021) and news reports (Google search outputs from 20 March to 5 April 2021). Keeper perceptions were captured via questionnaires (May to August 2021). Data were collected on taxa, the reported behavioral changes and the language used in media communications. In Facebook posts and news reports, mammals were more frequently represented than was expected (p < 0.05). Behavioral responses were more frequently negative (p < 0.05) and less frequently positive or neutral (p < 0.05). Keepers reported overall behavioral changes, as well as changes during their own interactions with animals. On Facebook, mammals were described using a combination of behavioral descriptions and anthropomorphic terms, which were used more frequently than was expected (p < 0.05). In the news reports concerning primate species, anthropomorphic descriptions were used more frequently than expected (p < 0.05), while behavioral descriptions were used less frequently than expected (p < 0.05). The reports regarding the Carnivora were the reverse of this. This study enabled an understanding of the impact of the temporary closures on the animals, and how this impact was communicated to the public. The findings may reflect the relationships that humans have with animals and the need for communication methods that will capture visitors’ interest and induce empathy with the various species.
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Leatherland, Douglas. "The Capacities and Limitations of Language in Animal Fantasies." Humanimalia 11, no. 2 (March 20, 2020): 101–30. http://dx.doi.org/10.52537/humanimalia.9455.
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Drawing on the field of zoosemiotics, this paper explores the representation of language and other forms of communication in animal fantasy fiction, citing Richard Adams’s Watership Down (1972) as a key example of a text which depicts a wide spectrum of communication channels. Zoosemiotics provides a useful lens through which to conceptualize the spectrum of animal communication depicted in Adams’s novel and other notable texts, such as the short stories of Franz Kafka and Ursula Le Guin’s “Author of the Acacia Seeds” (1974). While examples of animal languages in such fiction seem more anthropomorphic than examples of sensory, non-vocal forms of communication, fictional languages such as Lapine actually reveal the limitations of human language as well as the conceptual abilities of nonhuman animals. The texts discussed in this paper attempt to imagine how the ways in which nonhuman animals communicate might be understood, or translated, in human language terms.
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Endoltseva, E. Yu, and P. I. Takhnaeva. "Some themes in anthropomorphic and zoomorphic stone sculpture of the Mountainous Dagestan." Orientalistica 6, no. 3-4 (November 18, 2023): 434–55. http://dx.doi.org/10.31696/2618-7043-2023-6-3-4-434-455.
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Actuality of the article is caused by the fact that the sculptural representations of men and animals that are inserted in the walls of the structures of different function (houses, bridges, mosques) from the traditional villages of the Mountainous Dagestan are published for the first time. The aim of the research is to understand the meaning of the images in the traditional everyday life. In course of the research methods of comparative historical and typological analyze are used. Artistic cultural context of the representations is revealed. The roots of the sculptural representations re shown. Similar representations (human and animal heads) can be seen on the medieval Christian churches of Caucasus. They are also present in architectural decoration of earlier periods up to the Hellenistic culture. In case of animal heads it can be traced back to the neolithic period. To conclude it is possible to confirm that the representations were used as protective signs (apotropaios).
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Wang, Xingyuan, Mingming Ming, and Yuqiao Zhang. "Are “people” or “animals” more attractive? Anthropomorphic images in green-product advertising." Journal of Cleaner Production 276 (December 2020): 122719. http://dx.doi.org/10.1016/j.jclepro.2020.122719.
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SIVASUNDARAM, SUJIT. "TRADING KNOWLEDGE: THE EAST INDIA COMPANY'S ELEPHANTS IN INDIA AND BRITAIN." Historical Journal 48, no. 1 (March 2005): 27–63. http://dx.doi.org/10.1017/s0018246x04004212.
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During the East India Company's rule of India, Britons observed the pervasiveness of elephants in local modes of warfare, hunting, trade, and religious symbolism. The colonizers appropriated this knowledge about elephants: for instance, in the taking-over of Mughal trade routes or Tipu Sultan's stables. What Indians knew about the elephant also fed into a metropolitan culture of anthropomorphism, exemplified in the celebrated shooting of the elephant Chuny in 1826. Anthropomorphic approaches to the elephant held by Britons worked alongside Sanskrit texts and Mughal paintings. These hybrid understandings gave way by the mid-century to an allegedly objective and Christian science of animals, which could not be tainted by what was called pagan superstition. By using the elephant as a point of focus, this article urges the importance of popular traditions of colonial exchange in the emergence of science, and cautions against the reification of indigenous knowledge. The argument aims to show the strengths of a history of knowledge-making that is not focused on elites, the metropolis, or the periphery. A study of the uses of the elephant in colonialism also suggests the multiple and easily interchangeable meanings that animals could carry.
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Veissier, I., A. Boissy, L. Désiré, and L. Greiveldinger. "Animals' emotions: studies in sheep using appraisal theories." Animal Welfare 18, no. 4 (November 2009): 347–54. http://dx.doi.org/10.1017/s0962728600000749.
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AbstractAnimal welfare concerns stem from recognition of the fact that animals can experience emotions such as pain or joy. Nevertheless, discussion of animal emotions is often considered anthropomorphic, and there is a clear need to use explanatory frameworks to understand animals' emotions. We borrowed appraisal theories developed in cognitive psychology to study sheep emotions. Emotions are viewed as the result of how an individual evaluates a triggering situation, following a sequence of checks, including the relevance of the situation (its suddenness, familiarity, predictability, and intrinsic pleasantness), its implications for the individual (including consistency with the individual's expectations), the potential for control, and both internal and external standards. We assumed that if the outcome of checks has an impact on the animal's emotional responses, then animals do not only show emotional responses but also feel emotions. We showed that sheep use similar checks to those used by humans to evaluate their environment, ie suddenness, familiarity, predictability, consistency with expectations, and control. Furthermore, this evaluation affects their emotional responses (behavioural responses, such as startle, ear postures, and cardiac activity). It is concluded that sheep are able to experience emotions such as fear, anger, rage, despair, boredom, disgust and happiness because they use the same checks involved in such emotions as humans. For instance, despair is triggered by situations which are evaluated as sudden, unfamiliar, unpredictable, discrepant from expectations, and uncontrollable, whereas boredom results from an overly predictable environment, and all these checks have been found to affect emotional responses in sheep. These results have implications for animal welfare: although a completely invariable and totally predictable environment should be avoided to prevent boredom, sudden events should probably be minimised, the animals should be offered the possibility to control their environment, and care should be taken to ensure a degree of predictability concerning the various events.
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Bouma, E. M. C., M. L. Reijgwart, P. Martens, and A. Dijkstra. "Cat owners’ anthropomorphic perceptions of feline emotions and interpretation of photographs." Applied Animal Behaviour Science 270 (January 2024): 106150. http://dx.doi.org/10.1016/j.applanim.2023.106150.
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Pasaribu, Yosua Adrian, Muhamad Oksy Rahim, and Feri Latief. "KONTEKS BUDAYA MOTIF BINATANG PADA SENI CADAS PRASEJARAH MISOOL, RAJA AMPAT, PAPUA BARAT." AMERTA 38, no. 1 (June 30, 2020): 1–16. http://dx.doi.org/10.24832/amt.v38i1.1-16.
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Abstract. Cultural Context of Animals Motif in Misool Prehistoric Rock Art, Raja Ampat, Papua Barat. The Misool Islands Region in Raja Ampat, West Papua has a variety of prehistoric rock art finding consisting of hand stencil motifs, animals, dots, anthropomorphic, stone adzes, boomerang stencils, unidentified stencils, and non-figurative. Animal motifs include dolphins, marine fishes, birds, and lizards are depicted in 22 of 40 sites in rock art body. The study of the cultural context of rock art motifs in the Misool area is interesting to do because of the diversity of animal motifs. Other motifs such as hand stencils, dots, anthropomorphic, stone adzes, and boomerang stencils which may have another cultural meaning require a separate discussion. This study uses quantitative methods with 87 animal paintings data which consist of 10 motifs in 22 sites in East Misool and South Misool Region, Raja Ampat, West Papua. The result study places the depiction of animal motifs in prehistoric rock art in Misool in the secular cultural context or daily life.
Abstrak. Kawasan Kepulauan Misool di Raja Ampat, Papua Barat, memiliki berbagai macam temuan seni cadas prasejarah yang terdiri atas motif cap tangan, binatang, bulatan, antropomorfis, beliung persegi, stensil bumerang, stensil tidak teridentifikasi, dan nonfiguratif. Seni cadas motif binatang, antara lain lumba-lumba, ikan-ikan laut, burung, dan kadal digambarkan pada 22 dari total 40 situs seni cadas di kawasan tersebut. Kajian terhadap konteks budaya seni cadas motif binatang di Kawasan Misool menarik untuk dilakukan karena beragamnya motif binatang tersebut. Motif lain, seperti motif gambar tangan, bulatan, antropomorfis, beliung persegi, dan stensil bumerang, yang mungkin memiliki makna berbeda dalam konteks budaya memerlukan kajian tersendiri. Kajian ini menggunakan metode kuantitatif terhadap data berupa 87 gambar binatang yang terdiri atas 10 motif pada 22 situs di Kawasan Misool Timur dan Misool Selatan, Raja Ampat, Papua Barat. Hasil kajian menempatkan penggambaran motif binatang di kawasan seni cadas prasejarah Misool pada konteks budaya sekuler atau kehidupan sehari-hari.
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Wang, Yang, Tianze Hao, Yibo Liu, Huaping Xiao, Shuhai Liu, and Hongwu Zhu. "Anthropomorphic Soft Hand: Dexterity, Sensing, and Machine Learning." Actuators 13, no. 3 (February 21, 2024): 84. http://dx.doi.org/10.3390/act13030084.
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Humans possess dexterous hands that surpass those of other animals, enabling them to perform intricate, complex movements. Soft hands, known for their inherent flexibility, aim to replicate the functionality of human hands. This article provides an overview of the development processes and key directions in soft hand evolution. Starting from basic multi-finger grippers, these hands have made significant advancements in the field of robotics. By mimicking the shape, structure, and functionality of human hands, soft hands can partially replicate human-like movements, offering adaptability and operability during grasping tasks. In addition to mimicking human hand structure, advancements in flexible sensor technology enable soft hands to exhibit touch and perceptual capabilities similar to humans, enhancing their performance in complex tasks. Furthermore, integrating machine learning techniques has significantly promoted the advancement of soft hands, making it possible for them to intelligently adapt to a variety of environments and tasks. It is anticipated that these soft hands, designed to mimic human dexterity, will become a focal point in robotic hand development. They hold significant application potential for industrial flexible gripping solutions, medical rehabilitation, household services, and other domains, offering broad market prospects.
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Dydynski, Jason Mario, and Nelly Mäekivi. "Darwin’s antithesis revisited – a zoosemiotic perspective on expressing emotions in animals and animal cartoon characters." Sign Systems Studies 47, no. 1/2 (August 8, 2019): 205–33. http://dx.doi.org/10.12697/sss.2019.47.1-2.08.
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In the animation and design of cartoon characters, animators have often turned to the study of biological theories and observation of human actors and animals to capture lifelike movements and emotions more successfully. Charles Darwin’s principle of antithesis, as one of the principles he considered to be responsible for the expression of emotions in animals, would seem to be of distinctive importance in the development of animation. By revisiting Darwin’s original idea in the context of the principles of animation formulated by Thomas and Johnston, we are able to assess its application and relevance in the expressions of emotions in cartoon animal characters. The article concentrates on the emotive function of animal social communication as outlined in zoosemiotics, while taking into account that the expressions of animal characters are directed at the viewer. The principle of antithesis, as a descriptive tool, aids us in considering the diversity of modalities used simultaneously in affective communication, and serves to explicate human interpretations of the anthropomorphic and zoomorphic projections onto the behaviour of cartoon animal characters. This paper offers insight into the potential expansion and re-evaluation of unattested principles in animation, which can be utilized by animators in the creation of more dynamic and expressive animated characters.
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Purwaningsih, Dominika Anggraeni, and David Haryanto Ruswandi. "Designing Anthropomorphic Cat Family Characters in 2D Animated Short Film “Hanyut"." IMOVICCON Conference Proceeding 2, no. 1 (July 6, 2021): 54–63. http://dx.doi.org/10.37312/imoviccon.v2i1.57.
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Jakarta is often, if not regularly, being hit by a natural disaster in a form of floods. Floods have affected not only human but also domestic animals like cats, chickens, and pigeons, especially in Kampung Pulo. There are not many films out there that show the struggles and sufferings of animals during floods which is why author and team decided to make an animated film about it titled “Hanyut”; how are their conditions; how can they survive the events. In the scope of the film preproduction, author decided to focus on character design which is designing the cat family characters in the 2D animation film “Hanyut”. The designs will be limited on character designs for the cat family that consists of the mother cat and her two kittens. Although anthropomorphic, these cat characters can not talk and walk on 4 feet (quadrupedal), but have similar personalities and emotions as human beings. Moreover, the research design will be limited on the drawing style, basic shapes, body proportions, as well as hair and eye colors that will be used on the characters. Data collection for this qualitative research was done by literature reviews, on-site observations, observations on animation films, and surveys about the characters’ appearances to be used during the character designing process. By doing this research, the writer wants to create the cat family corresponding to the story plot and can attract people’s sympathy with the characters’ characterizations.
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Taggart, Declan. "Do Thor and Odin Have Bodies? Superperception and Divine Intervention among the Old Norse Gods." Religions 10, no. 8 (August 6, 2019): 468. http://dx.doi.org/10.3390/rel10080468.
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In Old Norse mythology, gods like Freyja, Odin, and Thor are usually characterized as human-like creatures: they walk and ride animals, eat, grow old, and even die. Was there more to conceptions of Old Norse gods than those anthropomorphic representations? This article presents evidence that the gods of early Scandinavia were sometimes thought of as superperceiving and able to act in ways that defied the limitations of a physical body. It engages with and challenges theological correctness, a prominent theory in the Cognitive Science of Religion, to elucidate the sources of Old Norse religion and the cognitive and contextual foundations of the representations of gods encountered there. Following an examination of the mechanisms through which Old Norse gods’ superperception and disembodied action were narrativized and rationalized, the article concludes with a discussion of the consequences of non-anthropomorphic representations of the gods for understanding Scandinavian worshippers’ everyday religious life.
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Vlašković Ilić, Biljana. "Ecocriticism and Anthropocentrism in Yann Martel’s Life of Pi." Issues in Ethnology and Anthropology 12, no. 3 (November 18, 2017): 883. http://dx.doi.org/10.21301/eap.v12i3.10.
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Yann Martel’s novel Life of Pi, the winner of numerous prestigious awards, was described as“very bold and extreme with a wonderful central idea” (Irish Examiner 2002). The “central idea” of the novel has been described differently by readers and literary critics around the world. For many, it is Pi’s relationship with the tiger, Richard Parker; for some, it is the decentering of humans in favour of animals; and yet for others, the central idea of Life of Pi lies in Martel’s unusual treatment of religions and their role in human life. In this paper we argue that that the main idea of the novel is Martel’s ecocriticism of humanity in general, and especially the tendency of humans to put themselves at the center of any story, whether about animals or gods. Martel creates a tangled web of many different stories which define Pi’s life in order to prioritize the role of fiction in the development of human personality and dissect the relations between the human, the natural world, and the text. Although he favors the animal story, the final chapter reveals that the only story humans find “real” is the one in which animals are seen as anthropomorphic.
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Sodnompilova, M. M., and B. Z. Nanzatov. "The «bone» version of the anthropomorphic model in the traditional worldview of the Turko-Mongols of Inner Asia: images, meaning, functions." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 4 (51) (November 27, 2020): 207–17. http://dx.doi.org/10.20874/2071-0437-2020-51-4-18.
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The human body, its structure, appears as a universal model of the structure of the world around us and the society. Through the anatomical code, the Universal chaos is set in order, structures arise, hierarchies are estab-lished. The most illustrative example of a structure is the human skeleton. The purpose of this article is to identify the entire known corpus of information about this anthropomorphic model and to reconstruct the meaning and functions of the “bone” system in the worldview and life of the Turko-Mongols of Inner Asia. Historical, ethno-graphic and folklore materials represented the sources of the research. The methods used were comparative historical analysis which helps to identify common features in understanding and interpretation of natural phe-nomena and cultural objects in the Turko-Mongolian world, and the method of cultural and historical reconstruc-tion, which allows to determine the logic of the archaic conceptions. In the culture of the Turko–Mongolian popula-tions of Inner Asia, the anthropomorphic model in one of its variants, expressed in the skeleton, is extremely im-portant for organising and regulating the life of society. In the nomadic culture, an extensive complex of ideas has been identified, related to the «bone» version of the anthropomorphic model and representing different ideas. The main ideas consider bones of a person as a life resource of their family (in case of animals — their species), closely connected with the generation counting system and the perception of the degree of kinship. These per-ceptions substantiate the ideas of the necessity to preserve the skeleton after the death of a person (and all living creatures in general, especially revered animals), and funeral traditions, also confirmed by linguistic data. The evolution of beliefs based on vitality contained in the bones was reflected in the religious customs of the hunting and fishing complex, the ritual practices of the daily life of nomads, accompanied by the slaughter of animals. The concept of «bone» and its derivatives in the worldview of the Turko-Mongols is associated with views about the so-cial structure of the community, the state of the entire organism as a whole, the dignity and character of a person.