3 Thinking Animals, International Conference, Programme and Abstracts | THINKING ANIMALS Misliti živali, Mednarodna konferenca, Program in povzetki International Conference Edited by | Uredile: Saša Babič, Anja Serec Hodžar, Marjetka Golež Kaučič Programme and abstracts Programme and Organising Committee | Programski in organizacijski odbor: October 16–19 2023, Ljubljana, Slovenia Marjetka Golež Kaučič, Saša Babič, Irena Kavčič, Anja Moric, Anja Serec Hodžar Proofreading | Jezikovni pregled: Saša Babič, Gavin Mackenzie Translation | Prevod: Tanja Kuret MISLITI ŽIVALI Design | Oblikovanje: arnoldvuga+, Nataša Vuga, Anamarija Pocrnjič Illustrations | Ilustracije: Anamarija Pocrnjič Mednarodna konferenca Published by | Založila: Založba ZRC, ZRC SAZU For the Publisher | Zanjo: Oto Luthar Program in povzetki Editor-in-Chief | Glavni urednik založbe: Aleš Pogačnik 16.–19. oktober 2023, Ljubljana, Slovenija Issued by | Izdal: ZRC SAZU Institute of Ethnomusicology | ZRC SAZU Glasbenonarodopisni inštitut For the Issuer | Zanj: Mojca Kovačič Supported by | Izid so podprli: Slovenian Research and Innovation Agency | Javna agencija za znanstvenoraziskovalno in inovacijsko dejavnost Republike Slovenije, Slovenian National Commission for UNESCO | Slovenska nacionalna komisija za UNESCO Ljubljana, 2023 First e-Edition | Prva elektronska izdaja CC BY NC ND Kataložni zapis o publikaciji (CIP) pripravili v Narodni in univerzitetni knjižnici v Ljubljani COBISS.SI-ID 167631363 ISBN 978-961-05-0780-2 (PDF) Založba ZRC Ljubljana, 2023 contents | vsebina 8 Introduction | Uvodna beseda 10 Abstracts | Povzetki 12 Saša Babič Animals as a Stereotyping and Characteristic Element in Slovenian Short Folklore Forms / Živali kot stereotipizacijski in označevalski element v slovenskh folklornih obrazcih 14 Ana Bajželj Animals as Moral Agents in the Jain Tradition / Živali kot moralni akterji v džainistični tradiciji 16 Maša Blaznik Not Every Tradition is Good: Teenage Butchers - When Normalized Violence Against Animals is Part of School Curriculum / Ni vsaka tradicija dobra: najstniški mesarji – ko je normalizirano nasilje nad živalmi del šolskega kurikuluma 18 Božidar Flajšman Animals in Visual Communication / Živali v vizualni komunikaciji 20 Marjetka Golež Kaučič Why and How ‘Thinking Animals’? / Zakaj in kako misliti živali? 22 Priscila Gulič Pirnat Questioning the Reification of Animals in Law / Vprašanje reifikacije živali v pravu 24 Lizanne Henderson Fantastic Bears and Where to Find Them: Ways of Seeing Polar Bears in Fantasy Films, Fiction and Folklore / Fantastični medvedi in kje jih najti: pogledi na severnega medveda v fantazijskih filmih 26 Valentina Hribar Sorčan Renewing Interest in Realistic Animal Painting on the Example of Rose Bonheur / Obuditev zanimanja za realistično slikanje živali na primeru Rose Bonheur 28 Irena Kavčič, Aleksandra Majić Skrbinšek Recognizing the Benefits of Large Carnivore Presence in Slovenia: A Focus Group Study / Prepoznavanje koristi, ki jih prinaša prisotnost velikih zveri: metoda fokusnih skupin 30 Jelka Kernev Štrajn 50 Anja Radaljac What does an Animal Have to do with Concepts? / Witches and their Familiars at the Intersection Between Speciesism and Sexism / Kaj ima žival opraviti s koncepti? Čarovnice in njihove čarovniške (nečloveške) živali na preseku med speciesizmom in seksizmom 32 Mare Kõiva, Elena Boganeva 52 Katarina Radaljac Thinking Animals in Belarusian and Estonian Folklore Legends / Some Thoughts about Non-human Musicians and the Reasons to Accept them in the Field of Art-Music / Misliti živali v folklornih legendah Belorusije in Estonije Nekaj misli o ne-človeških živalskih glasbenicah_kih in razlogih za njihovo sprejetje v polje glasbene umetnosti 34 Daša Ličen 54 Ulrike Schmid For Beasts, Against Savages: The Birth of Animal Care / Squirrel, Lynx, Field Mouse. How School Textbooks Contribute to Speciesism / Za živali, proti zverem: rojstvo skrbi za živali Veverica, ris, poljska miš. Kako šole prispevajo k speciesizmu 36 John Linnell 56 Reingard Spannring, Tomaž Grušovnik Building Heuristics for Human-Wildlife Coexistence from Multi-Disciplinary Perspectives / Education for a More-Than-Human World: Current Issues in Critical Animal Pedagogy / Oblikovanje hevristike za sožitje med ljudmi in divjimi živalmi z večdisciplinarnih vidikov Izobraževanje za več-kot-človeški svet: trenutni problemi kritične animalistične pedagogike 38 Vesna Liponik 58 Tara L. Teel, Michael J. Manfredo Anthropomorphism, Metamorphosis, Grotesque / An Enduring Colonial Legacy has a Global Effect on Human Values Toward Wildlife / Antropomorfizem, metamorfoza, groteska Trajna kolonialna zapuščina globalno vpliva na človeške vrednote do divjih živali 40 Suzana Marjanić 60 Tok Thompson Why Is No One Trying To “Heal” Our Planet, But People Are Trying To Go to Mars?, Or, Time Strikes Back / The Lion and the Mouse (ATU 156): Compassion as a Trans-special Rhetoric / Zakaj si nihče ne prizadeva »zdraviti« našega planeta, medtem ko si ljudje prizadevajo oditi na Mars? Lev in miš (ATU 156): sočutje kot transspecialna retorika 42 Anja Moric 62 Branislava Vičar Changes in Attitude Towards Large Carnivores? / Exposed Animal Bodies: The Photographic Observation of the Body-Space of the Anthropocene / Spremembe v odnosu do velikih zveri? Izpostavljena živalska telesa: fotografsko opazovanje prostora telesa v antropocenu 44 Zoltán Nagy 64 Keiko Wells, Akiko Mieda Bears and Humans from a Siberian Perspective / Fox-Possession in Medieval Japan: Reality of the Belief and Treatment of the Illness as a Shadow of Medvedi in ljudje v sibirski perspektivi Political Unrest / Ko lisica obsede človeka: realnost prepričanja in zdravljenja bolezni kot senca političnih nemirov na Japonskem v srednjem veku 46 Maja Pasarić How To Tame a Bear or Harness the Wild Within / 66 Kalina Zahova Kako ukrotiti medveda oziroma vpreči divje znotraj nas Representations of Nonhuman Animals in Bulgarian Literary Education / Reprezentacija nečloveških živali v bolgarski literarni vzgoji 48 Helena Pedersen Animal Exhibitionism as Pedagogical Work: A Critical Analysis of Exotic Animal Collectors’ 68 Programme | Program Media Shows / Živalski ekshibicionizem kot pedagoško delo: kritična analiza medijskih šovov zbiralcev eksotičnih živali 8 Introduction | Uvodna beseda 9 Thinking Animals is the first interdisciplinary international scientific symposium in Znanstveni simpozij Misliti živali je prvi interdisciplinarni mednarodni simpozij v Slo-Slovenia to present multidisciplinary views on animals and nature, and our attitudes veniji, ki predstavlja multidisciplinarne poglede na žival in naravo ter obravnava od-to them, on the basis of a changing world that has shifted its focus from anthropocen-nose človeka do njih, na podlagi spremenjenega stanja sveta, ki je nenazadnje povzro-trism to ecocentrism. čil premik fokusa pogleda iz antropo- v ekocentrizem. The topic of the symposium derives from the content of the ARRS project, Thinking Tema simpozija izhaja iz vsebine raziskovalnega projekta Misliti živali: transforma-Animals: Transformative Views from Research on Animals in Folklore, Literature, and tivni vidiki raziskav živali v folklori, literaturi in kulturi, ki ga izvajamo na Glasbe-Culture, which is ongoing at the Institute of Ethnomusicology ZRC SAZU (for more nonarodopisnem inštitutu ZRC SAZU (več o projektu gl. https://gni.zrc-sazu.si/sl/ on the project see https://gni.zrc-sazu.si/sl/programi-in-projekti/misliti-zivali-trans- programi-in-projekti/misliti-zivali-transformativni-vidiki-raziskav-zivali-v-folklori- formativni-vidiki-raziskav-zivali-v-folklori-literaturi). This symposium goes beyond -literaturi), a jo v marsičem presega, saj v raziskovalnih pristopih premišljuje razliko the project in many ways, as the various research approaches look into the differences med ljudmi in živalmi, etični in ontološki status živali in poskuša preseči razlikovanje between humans and animals, and into the ethical and ontological status of animals, na podlagi novih spoznanj in političnih praks ter na novo misliti živali, da niso več tisti aiming to see beyond the old distinction through new findings and political practices, vmes med zoé in bios. Simpozij je za podlago novega premišljevanja o živalih ponudil and to think animals anew instead of as something between zoé and bios. As the basis različne koncepte in diskurze, kot so: biocentrična enakovrednost živih bitij, diskurz for the a new way of thinking about animals, the symposium offers various concepts sorodnosti z živalmi, abolicionistični pogled na živali, kritika speciesizma, čezvrstna and discourses, such as: the biocentric equality of animals, discourse on kinship with pravičnost in etika globalne medvrstne empatije ali sočutja. animals, the abolitionist view on animals, criticism of speciesism, cross-species equi- Če smo res na pragu nove moralno-politične paradigme – ekološke in okoljske paradity, and the ethics of global interspecies empathy and compassion. gme, potem je dolžnost raziskovalnih disciplin v humanistiki in naravoslovju, da pri-If we truly are on the threshold of a new moral-political paradigm – an ecological spevajo k uveljavitvi te paradigme, ki je usmerjena k trditvi, da je narava ekosistem z and environmental one – then the duty of research groups in humanistic and natural vsemi intrinzičnimi pravicami, ne glede na to, kakšen pomen ima za človeka, saj smo sciences is to contribute to the implementation of a paradigm that supports the view ljudje samo ena izmed vrst na tem svetu, in da priznanje osebnosti ne pripada samo that nature is an ecosystem with intrinsic rights regardless of its meaning for human človeku, ampak tudi drugim živim bitjem. beings, for we are but one of the species living in this world. Furthermore, we need to Posebnost tega simpozija je, da odpiramo možnost prostora povezav med kulturno in acknowledge that personality does not belong exclusively to humans, but is intrinsic kritično animalistiko ter varstveno biologijo, ki bi morda omogočili, da se začne proto other animals as well. ces preseganja strukturnih hierarhij v odnosu človek – žival. Specifically, the symposium creates the possibility of space for connections between Udeleženci tega posveta, ki prihajajo iz Evrope, ZDA in Japonske, s svojimi prispevki cultural and critical animal studies and conservational biology, which may give rise vstopajo na pot uveljavljanja svojih transformativnih pogledov na živali v folklori, li-to a process whereby structural hierarchies in human/animal relations are surpassed. teraturi, kulturi, družbi, politiki, filozofiji, psihologiji, religiji, varstveni biologiji idr., Members of the symposium come from Europe, the United States, and Japan. Their zato je pričakovati nove koncepte in smeri raziskav živali v navedenih vedah, še bolj contributions take us on a path that implements transformative views on animals in pomembno pa je, da se začnemo zavedati, da je čas za nove družbene konstrukcije folklore, literature, society, politics, philosophy, psychology, religion, and in conser-razmerij človek – žival – narava. vational biology and other sciences. Therefore, we can expect to be met with new concepts and directions in the research of animals within these sciences. More importantly, we need to be aware that the time has come for new constructs of the relationship between humans, animals, and nature. Prof. Marjetka Golež Kaučič, PhD Prof. dr. Marjetka Golež Kaučič 10 Abstracts | Povzetki 12 Saša Babič 13 ZRC SAZU Institute of Slovenian Ethnology, Ljubljana, Slovenia e-mail: sasa.babic@zrc-sazu.si Animals as a Stereotyping and Živali kot stereotipizacijski in Characteristic Element in Slovenian označevalski element v slovenskh Short Folklore Forms folklornih obrazcih Humans’ life alongside animals is imprinted in human language: language reflects Človekovo (so)bivanje z živalmi je odtisnjeno tudi v človekov jezik: jezik odraža druž- society. A common element of human expression is comparison with various (sur-bo. Pogost element človekovega izražanja je primerjava z različnimi (obkrožujočimi) rounding) phenomena. These comparisons can become fixed, take on the function pojavnostmi. Te primerjave se lahko ustalijo, prevzamejo funkcijo metafore in dobijo of metaphor, and take on a permanent form, but at the same time they are clearly stalno obliko, hkrati pa očitno izhajajo iz stereotipiziranih, tj. posplošenih družbenih rooted in stereotyped (i.e. generalized) social images (Bartmiński 2009). Stereotyped podob (Bartmiński 2009). Stereotipizirane podobe so izrazite prav v slovstveni folklori images are pronounced in folklore and in everyday language as a short folklore form in v vsakdanjem življenju najpogosteje rabljene v folklornih obrazcih (frazemi, pre- (phrases, proverbs, wishes, swear words, insults, etc.), but they can also be observed govori, želje, kletvice, žaljivke ipd.), lahko pa jih opazujemo tudi v enobesednih oka-in one-word metaphors for characterizing human beings. rakterizirajočih metaforah za človeka. Pogost element v teh so prav živali − kot bitja Animals are a frequent element in short folklore forms − as creatures with their s svojimi lastnostmi, ki bivajo v skupnem okolju: človekova lastnost je v folklornih own characteristics living in a shared environment. In folklore forms and labels, obrazcih in označbah primerjana s predpisano, a ne nujno res lastno, lastnostjo dolo-human characteristics are compared to prescribed, but not necessarily intrinsic, čene živali. Živalim pripisane lastnosti so družbeno stereotipizirane, posplošene in se characteristics of particular animals. The qualities attributed to animals are socially kot take v obliki stereotipa oziroma posplošene podobe širijo z rabo metaforičnega je-stereotyped and generalized and, as such, in the form of stereotypes or generalized zika in predstavljajo t. i. kolektivni simbol (Bartmiński 2009). Prispevek se bo osredinil images, are disseminated through the use of metaphorical language, constituting na slovenske pregovore, frazeme in metaforične oznake, ki za primerjavo in označbo so-called collective symbols (Bartmiński 2009). This paper will focus on Slovenian človekovih lastnosti uporabljajo domače (prašič, tele, pes ipd.) in divje živali (mravlja, proverbs, phrases, and metaphorical labels that use domestic (pig, calf, dog, etc.) as ptica, volk ipd.). Avtorica bo izpostavila stereotipizirane lastnosti, pripisane živalim in well as wild (ant, bird, wolf, etc.) animals as ways of comparing and labeling human metaforično opisujoče človeka, in sestavila konceptualni zemljevid, ki povezuje do-qualities, and on the metaphorical language used to describe human qualities. The ločene lastnosti z živalmi. Na ta način bo podan vpogled tako v same konceptualne author will highlight stereotyped traits attributed to animals and used in metaphor-povezave kot tudi v družbeno dojemanje živali. ically describing humans, and will draw a conceptual map linking certain traits to animals. In this way, we will gain insight into both the conceptual links themselves, and into the social perception of animals. 14 Ana Bajželj 15 University of California, Riverside, USA e-mail: abajzelj@ucr.edu Animals as Moral Agents in the Živali kot moralni akterji v Jain Tradition džainistični tradiciji The Jain tradition has a very broad concept of what qualifies as a living being. Its Džainistična tradicija ima zelo široko pojmovanje o tem, koga štejemo za živo bitje. classification of living beings is based on a metaphysical pluralism that recognizes V tej tradiciji klasifikacija živih bitij temelji na metafizičnem pluralizmu, ki priznava the existence of different types of substances. The most significant of these are living obstoj različnih vrst snovi. Najpomembnejši med njimi sta živa substanca (jaz, duša) substance (self, soul) and matter, which interact in complex ways to form embodied in materija, ki v zapletenih interakcijah tvorita utelešeno življenje. Utelešena bitja ob-life. Embodiments span an array of birth states that range from humans, heavenly be-segajo vrsto rojstnih stanj, ki segajo od ljudi, nebeških bitij in peklenskih bitij do živali, ings, and hell-beings, to animals, plants, and beings with bodies of earth, water, fire, rastlin in bitij s telesi zemlje, vode, ognja in zraka. Ta utelešenja oblikuje karma, ki and air. Karma accumulated throughout rebirths shapes these embodiments, with se nabira med ponovnimi rojstvi, pri čemer živa bitja črpajo karmo s telesnimi, be-living beings drawing karma by performing physical, verbal, and mental activities, sednimi in umskimi dejavnostmi ter jo povezujejo, kadar so te dejavnosti posledica and binding it when these activities are informed by the passions of anger, pride, de-strasti, kot so jeza, ponos, prevara in pohlep. Karmični mehanizem vzroka in posle-ceitfulness, and greed. The karmic mechanism of cause and effect is not entirely de-dice ni povsem determinističen, zato džainistična besedila poudarjajo, da živa bitja terministic, and Jain texts emphasize the agency of living beings in influencing their sama vplivajo na svojo prihodnost. Džainistični sistem pravilnega ravnanja z živalmi futures. The Jain system of correct conduct comprises numerous ethical codes, and obsega številne etične kodekse in temelji na načelu nenasilja do živih bitij. Kljub ši-is based on the principle of nonviolence toward living beings. Despite its expansive rokemu razumevanju raznolikosti utelešenega življenja in njegove nedotakljivosti je v understanding of embodied life’s diversity and inviolability, the Jain textual tradition džainističnem besedilnem izročilu globoko zakoreninjen antropocentrizem. Njegove exhibits a deeply rooted anthropocentrism. Its fundamental doctrines revolve around temeljne doktrine se vrtijo okoli človeškega življenja in duhovnega napredka. Zato ni human life and spiritual progress. It is thus not surprising that most secondary liter-presenetljivo, da večina sekundarne literature na temo živali v džainističnih besedilih ature on the topic of animals in Jain texts discusses them in relation to human moral živali obravnava v povezavi s človekovimi moralnimi in duhovnimi dejanji. Prispevek and spiritual acts. This paper analyzes a wide range of sources, including philosophi-bo na podlagi analize širokega nabora virov, vključno s filozofskimi in pripovednimi cal and narrative Jain texts, to examine how the Jain tradition presents animals them-džainističnimi besedili, predstavil živali v džainističnem izročilu kot moralne akterje, selves as moral agents, and their ability to make free choices by intervening in their sposobne svobodne izbire. Posebej se osredinja na njihovo vlogo kot povzročiteljev own passions and instincts. Specifically, it focuses on their role as agents of harm škode in nenasilja. Prispevek raziskuje tudi metafizične temelje tega, kaj je žival, ter and of nonviolence. The paper also explores the metaphysical underpinnings of what kontinuitete in diskontinuitete živali z drugimi živimi bitji. Dokazuje, da džainistična constitutes an animal and its continuities and discontinuities with other living beings. besedila zavzemajo poseben pristop k ravnanju z živalmi z moralnega vidika, ki je v It demonstrates that Jain texts take a distinctive approach to the treatment of animals drugih verskih tradicijah neobičajen, čeprav ostaja utemeljen v človeških etičnih in from a moral perspective that is uncommon in other religious traditions, although it duhovnih normah. Nazadnje prispevek obravnava vprašanje, ali džainistično izročilo remains grounded within human ethical and spiritual norms. Lastly, the paper con-dopušča pogled na živali, ki presega antropocentrični okvir. siders whether the Jain tradition permits a perspective on animals that extends beyond an anthropocentric framework. 16 Maša Blaznik 17 Independent researcher, Ljubljana, Slovenia e-mail: masa.blaznik@gmail.com Not Every Tradition is Good: Ni vsaka tradicija dobra: Teenage Butchers ‒ When Normal- najstniški mesarji – ko je normali- ized Violence Against Animals is zirano nasilje nad živalmi del Part of School Curriculum šolskega kurikuluma Violence and killing are considered a normal, natural, and necessary part of the Nasilje in ubijanje veljata za normalen, naraven in nujen del sodobne prehrambne in-modern food industry. The slaughter of animals has, in many countries, the status dustrije. Koline imajo v mnogih državah status kulturne dediščine. Program poklicne-of cultural heritage. A vocational training program for butchers is part of the edu-ga izobraževanja za poklic mesarja je del šolskega sistema v številnih državah Evropske cation system in many countries in the European Union. Children can enroll in this unije. V ta šolski program se lahko otroci vpišejo po zaključeni osnovni šoli. Praktični program after finishing primary school. Practical skills such as preparing animals del učnega načrta obsega tudi učenje veščin, kot so priprava živali za zakol, različne for slaughter, different types of slaughtering, bleeding out, and cutting up animals vrste zakola, izkrvavitev in razrez živali. Obstoj tega učnega programa razkriva pro-are taught. This educational program reveals the problem of opposing criteria re-blem dvojnih meril v primeru nasilja, ki ga otrok izvaja nad živaljo. Po eni strani je na-garding violence perpetrated by children against animals. On one hand, violent be-silno vedenje otrok do živali prepoznano kot odraz težav v duševnem zdravju in možen havior of children towards animals is recognized as a mental health issue, and pos-zgodnji pokazatelj prihodnje psihopatologije. Po drugi strani pa v okviru izobraževal-sible early indicator for future psychopathology. On the other hand, in vocational nega sistema otroke načrtno učimo izvajanja nasilnih praks in ubijanja živali. Zaradi training for butchers, the teaching of violent practices and the killing of non-human katerih razlogov prihaja do uporabe različnih kriterijev v zvezi z nasilnim vedenjem animals are part of verified programs within education systems. Why are different otrok do živali? criteria for child perpetration of violence against animals being used? Prispevek predstavlja stališče, da je normalizacija nasilja en od temeljnih procesov, ki This paper argues that the normalization of violence is one of the underlying pro-narekujejo uporabo različnih meril v kontekstu človeškega nasilja nad živalmi, ter iz-cesses behind the different criteria used in the context of the human perpetration postavlja strukturni in sistemski vidik normalizacije nasilja v kontekstu proizvodnje of violence against animals. The existence of structural and systemic normalization hrane in izobraževalnega sistema (poklicno izobraževanje za poklic mesarja). Kritič- of violence in the context of food production and educational systems (vocational no ovrednoti pojav prednostnega pozicioniranja normalizacije nasilja v razmerju do training for butchers) is outlined. Instances such as a child’s brain development, znanstvenih informacij za področja, kot so razvoj otroških možganov, učno okolje in learning environment, and mental health, where normalization of violence is su-duševno zdravje. Prispevek izpostavi potencialno korelacijo med odsotnostjo preizpra-perposed in relation to scientific evidence are critically evaluated. The paper points ševanja problema sistemskega poučevanja nasilnih praks in ubijanja živali brez upo-out the potential correlation between the absence of addressing the issue of system- števanja posledic nasilnih dejanj z vidika mladoletnih oseb ter odsotnostjo preizpraše-ically teaching teenagers how to kill non-human animals with disregard for the con-vanja nasilja in njegovih posledic nad živalmi v živilski industriji. Predstavljena tema sequences of violent perpetration, and the absence of addressing the consequences kaže na problem nasilja in strukturni vidik njegove normalizacije v prehrambni indu-of violence against animals in the food industry. The topic presented shows that striji in izobraževalnem sistemu ter škodljive posledice za živali in ljudi. Predstavljena the problem of violence and its structurally embedded normalization within both tema izpostavlja nujnost ponovnega ovrednotenja nasilja in njegove normalizacije v the food industry and the educational system harms both non-human animals and kontekstu živali kot čutečih bitji ter njegovega vpliva znotraj odnosa človek – žival. humans. This suggests that there is an urgent need for a re-evaluation of violence and its normalization in the context of animal sentience, and the implications of this within human-animal relationship. 18 Božidar Flajšman 19 University of Ljubljana, Faculty of Arts, Ljubljana, Slovenia e-mail: bozidar.flajsman@gmail.com Animals in Visual Communication Živali v vizualni komunikaciji In the contemporary world of visual messages, we are constantly inundated with an V sodobnem svetu vizualnih sporočil so besede v veliki meri nadomestile podobe (na abundance of images. Words have been largely replaced by images (in photographs, fotografijah, oglasnih panojih, televiziji, v filmih ali na spletnih straneh), ki večinoma billboards, on television, in movies, or on websites), most of which convey various izražajo različne interese kapitala. Številčno neobvladljiva vizualna sporočila na raz-interests of capital. There is an unmanageable number of visual messages that, in lične načine poskušajo spreminjati naš pogled na svet – ali pa tudi ne. Zato je postal various ways, try to influence our worldview – or not. Therefore, it has become a chal-izziv naučiti se jih dekodirati – prepoznati, razumeti –, da bi si lahko ustvarili nepri-lenge to learn to decode them – to recognise, grasp, and understand them – in order stransko mnenje. to form an unbiased opinion. Cilj oglaševanja in propagande je z manipulacijo podob nadzorovati javno mnenje, Advertising and propaganda aim to control public opinion through image manipula- čemur se niti znanost ne uspe izogniti. Vpliv znanstvenih podob in podob znanstvenih tion. Science is not unaffected by this either. The impact of scientific images and im-spoznanj je lahko še bolj škodljiv in jih je treba obravnavati enako kritično, zlasti zato, ages of scientific knowledge can often be even more damaging, and should be looked ker veljajo za objektivne, nesporne in referenčne. at just as closely, especially because they are considered objective, indisputable, and To velja tudi za vizualno komunikacijo s podobami živali. Avtor bo preučil različne a valid reference. pristope pri upodabljanju živali, zlasti velikih zveri – medveda, volka in risa v različnih This is also true for visual communication through images of animals. The author will medijih. Razpravljal bo o tem, kako ljudje dojemamo različne vrste živali (antropocen-examine different approaches to depicting animals, especially large carnivores – the trično razlikovanje med koristnimi, nekoristnimi in škodljivimi živalmi) in kako so te bear, wolf, and lynx – in various media. He will discuss how humans perceive different zaznave privedle do izključnega negativnega dojemanja nekaterih živali. Paradoksno types of animal (the anthropocentric distinction between useful, useless, and harmful je lahko enaka žival hkrati in v istem družbeno-zgodovinskem kontekstu dojeta kot animals), and how these perceptions have led to the exclusively negative perception simbol dobrega in zla, kar je odvisno od različnih okoliščin in interesov ljudi. of certain animals. Furthermore, the same animal can be perceived as a symbol of Avtor bo na primerih podob živali pokazal tudi, kako bi lahko podobe živali uporabili good and evil at the same time, and in the same socio-historical context, depending kot sredstvo, s katerim bi ljudi na zelo nazoren, prepričljiv in precej privlačen način on people’s different circumstances and interests. ozavestili o vedenju do živali in narave. Using examples of animal images, this paper will also show how such images could instead be used as a means to make people aware of their behavior towards animals and nature in a very vivid, quite attractive, and convincing way. 20 Marjetka Golež Kaučič 21 ZRC SAZU Institute of Ethnomusicology, Ljubljana, Slovenia e-mail: marjetka.golez-kaucic@zrc-sazu.si Why and How ‘Thinking Animals’? Zakaj in kako misliti živali? The anthropocentric perception of the world that surrounds human, and in which Antropocentrična percepcija sveta, ki obdaja človeka in v katerem živi, da je na he_she lives – that he_she is part of nature on the one hand and culture on the other, eni strani del narave, na drugi kulture, in ima popoln nadzor nad sabo, nad naravo and has complete control over himself_herself, over nature, and other living beings – ter drugimi živimi bitji, je v 21. stoletju že skoraj anahronizem, a vseeno vidimo, is almost an anachronism in the 21st century. But we still see that the anthropogenic da je antropogeni dejavnik še vedno tisti, ki povzroča uničenje vsega okrog sebe, factor is still the one that causes the destruction of everything around it, especially the še posebno živalskega sveta. Zaradi novih ekoloških in etičnih spoznanj v širšem animal world. Due to new ecological and ethical insights in the wider social and cultur-družbenem in kulturnem prostoru in spremenjenega stanja sveta (z epistemološ- al space, and the changed state of the world (with an epistemological paradigm shift), kim paradigmatskim obratom), ki so nenazadnje povzročili premik fokusa pogleda which have ultimately caused a shift in focus from anthropo- to ecocentrism, it is time to iz antropo- v ekocentrizem, je čas, da zapustimo antropocentrični pogled na živali, leave the anthropocentric view of animals, reject speciesism, and replace it with a syn-zavrnemo speciesizem in ga zamenjamo s sintezami tistih spoznanj, ki omogočajo, theses of those insights that allow us to think about animals differently. The intention da živali mislimo drugače. Namen je, da z multidisciplinarnimi spoznanji redefini-is that through multidisciplinary findings we might redefine human–animal–nature– ramo odnose ljudi – živali – narave – okolja na novih ekoloških in etičnih temeljih environment relationships, and give them new ecological and ethical foundations (i.e. (da so živali in rastline pomembne same na sebi). Ta intrinzična vrednost živali, ki the inherent value of animal and plant life). The research of evolutionary biologists and izhaja iz naraščajočega interesa po tem, da meja med nami in njimi postane bolj ethologists who have written about animal languages, cultures, and emotions, and even fluidna ali pa je sploh več ni, zaradi raziskav evolucionarnih biologov in etologov, ki about their morality – as well as about the ethical awareness that humans are just one of so pisali o živalskih jezikih, kulturah, čustvih in celo moralnosti, ter etično zaveda-the species populating this world, together with the idea (derived from growing interest nje, da smo ljudje samo ena izmed vrst na tem svetu, je spodbudila tudi t. i. »animal in enhancing the fluidity, or else completely eliminating, the delineation between hu-turn« ali posthumanistični pogled, ki zagotavlja, da priznanje osebnosti ne pripada mans and animals) of the intrinsic worth of animals – has fostered the so-called animal samo človeku, ampak tudi drugim živim bitjem. V predavanju bom razmišljala o turn, or the post humanistic view, which declares that possessing personality is not in-konceptih in diskurzih, ki jih ponuja projekt Misliti živali, z izhodiščem predstavitve herent only to humans, but to other living beings as well. In this lecture, I will rethink transformativnih pogledov na živali v folklori, literaturi in kulturi, ob preseganju bi-the concepts and discourses that the Thinking Animals project may offer, with a starting narnosti človek – žival, in uveljavljanju novih smeri raziskovanj živali v humanistiki, point based on the questions of transformative perspectives on animals in folklore, liter-pa tudi ob uveljavljanju novih smeri tudi v biologiji, kot je npr. varstvena biologija in ature, and culture, going beyond the binary nature of the human – animal relationship, njihovo povezovanje. Ob koncu predavanja bom poskusila vzpodbuditi širok spekter and introducing new directions in the research of animals in humanistic sciences, as razprave udeležencev konference na vprašanje, zakaj in kako naj mislimo živali v well as in biology (e.g. conservation biology), and their connectivity. At the end of the svetu spreminjajočih se, a hkrati trdovratnih prevladujočih pogledov na položaj ži-lecture, I will try to stimulate a wide range of discussion among conference participants vali v kulturno-družbeno-političnem sistemu in kakšni naj bi bili akademski, a tudi on perceptions of thinking animals in a changing world, on stubborn mainstream views morda konkretni rezultati tega prevpraševanja, ki bi v prihodnosti lahko prinesli on the position of animals in the cultural-social-political system, and on the potential spremembe v razmerju človek – žival ali morda žival – žival. concrete results that could bring about changes in the human – animal, or perhaps animal – animal, relationship in the future. 22 Priscila Gulič Pirnat 23 University of Ljubljana, Faculty of Arts, Ljubljana, Slovenia e-mail: priscila.gulicpirnat@ff.uni-lj.si Questioning the Reification of Animals in Law Vprašanje reifikacije živali v pravu The roots of the reification of animals can be traced back to the historical and cultural Izvor reifikacije živali historično in kulturološko sega v čas, ko so ljudje pričeli gledati treatment of animals as resources or commodities for human use. For much of human na žival kot vir ali dobrino, ki je na razpolago človeku. Večino svoje zgodovine je člo-history, animals were viewed as objects used for food, clothing, transportation, and vek videl žival kot objekt, stvar, ki se uporablja za hrano, oblačila, transport in v druge other purposes, and their welfare and well-being were often disregarded or ignored. namene, medtem ko je bila njihova dobrobit zanemarjena ali namenoma prezrta. Ta This view of animals as objects or property was reflected in the legal systems of many pogled se je kazal v pravnih sistemih mnogih kultur, ki so dovoljevala človeku, da cultures, which granted people the right to use and control animals for their own be- živali uporablja in nadzoruje v svojo korist. Reifikacijo živali v pravu lahko smatramo nefit. The reification of animals in law can be described as speciesist because it often kot speciesizem, saj pogosto pomeni, da so živali razumljene kot homogena skupina means that animals are treated as a homogeneous group of objects rather than rec-stvari, namesto da bi se jim priznala njihova inherentna vrednost in pravice posame-ognizing the inherent value and interests of individual animals and different species. znih živali in različnih vrst. Speciesism, as a form of discrimination in which individuals are treated differently Speciesizem kot posebna vrsta diskriminacije, kjer so posamezniki obravnavani dru-because of their species membership, often manifests itself in the assumption that gače zaradi njihove pripadnosti določeni vrsti, se pogosto manifestira v predpostavki, humans are inherently superior to other animals. This assumption can lead to a reifi-da so ljudje inherentno superiorni do drugih živali. Ta predpostavka lahko vodi v recation of animals in which their inherent value and interests are overlooked or disre-ifikacijo živali, kar pomeni, da so njihove inherentna vrednost in pravice spregleda-garded. For example, laws that treat animals as property may disregard the individual ne oziroma namenoma prezrte. Na primer, zakoni, ki obravnavajo žival kot lastnino, interests and needs of different species, and prioritize the interests of human owners lahko zanemarjajo posamezne pravice in potrebe različnih vrst ali dajo prednost in-or users of animals over the welfare and health of the animals themselves. Similarly, teresom človeških lastnikov oziroma uporabnikov živali pred dobrobitjo in zdravjem laws that prioritize reducing harm to animals over promoting their welfare and inter-samih živali. Na enak način zakoni, ki drugače postavljajo zmanjševanje škode, ki se ests may overlook the unique needs and preferences of different animal species. dela živalim pred njihovo dobrobitjo in pravicami, lahko prezrejo posebne potrebe in To combat speciesism and promote a more compassionate and ethical approach to preference posameznih živalskih vrst. animal welfare, it is important to recognize the inherent value and agency of indi-Zato je pomembno, da boj proti speciesizmu in promocija bolj sočutnega in etičnega vidual animals and different species, and to work toward legal and social structures pristopa do dobrobiti živali prepozna inherentno vrednost in možnost samoodločbe that prioritize their welfare and respect their interests. This may include recogniz-posameznih živali in živalskih vrst ter si prizadeva za pravne in socialne strukture, ki ing animals as legal persons, promoting animal rights, and advocating for changes bodo na prvo mesto postavljale dobrobit živali in spoštovanje njihovih interesov. To to legislation and policy that recognize the unique interests and needs of different lahko pomeni, da se živali prepozna kot pravne osebe, da se uveljavljajo njihove pra-animal species. vice in da se zagovarja zakonske spremembe, ki bi prepoznale posamezne interese in potrebe različnih živali in živalskih vrst. 24 Lizanne Henderson 25 University of Glasgow, Glasgow, United Kingdom e-mail: lizanne.henderson@glasgow.ac.uk Fantastic Bears and Where to Find Fantastični medvedi in kje jih Them: Ways of Seeing Polar Bears in najti: pogledi na severnega Fantasy Films, Fiction and Folklore medveda v fantazijskih filmih Arguably the most iconic symbol of the north, the polar bear (Ursus maritimus), fea-Severni medved (Ursus maritimus), nedvomno najbolj prepoznaven simbol severa, tures in a number of folktales across the northern regions, from the American and nastopa v številnih ljudskih pripovedih s severa, od ameriškega in kanadskega ark-Canadian Arctic, to Greenland, Scandinavia, and Russia. Among the best known are tičnega kroga do Grenlandije, Skandinavije in Rusije. Med najbolj poznane pripovedi such stories as Audun and the Bear, The Polar Bear Son, and East of the Sun, West of spadajo Audun in medved, S in severnega medveda in Vzhodno od sonca, zahodno od lune. the Moon. Numerous themes and motifs emerge from these bear tales, such as origin Te medvedje zgodbe nudijo bogastvo tem in motivov, kot so na primer družinske vezi stories, family ties and community bonds, success or failure at hunting, interspecies in povezanost skupnosti, uspeh ali neuspeh v lovu, komuniciranje različnih vrst in communication and talking animals, shapeshifting, shamanism, and connections govoreče živali, spreminjanje oblik, šamanizem in povezave z nadnaravnim svetom. with the supernatural world. The polar bear has also been a key character within chil-Severni medved pa se pojavlja tudi kot ključni lik v otroški literaturi, kjer se vedno dren’s literature, taking on an increasingly defined role as a representation of anthro-jasneje izraža njegova vloga kot prezentacija antropogenih podnebnih sprememb in pogenic climate change and global warming, in parallel with identical symbolic uses globalnega segrevanja skupaj z identično simbolno uporabo znotraj osrednje okolij-within mainstream environmental communication and messaging. In recent times, ske komunikacije in sporočanja. V zadnjem času severni medved v literarnih inter-literary interpretations of polar bears have often retained magical, folkloric motifs, pretacijah pogosto ohranja magične, folklorne motive, kot na primer lik severnega such as the character of Iorek Byrnison, the panserbjørne polar bear king befriended medveda Iorek Byrnison panserbjørne v fantazijski trilogiji Philipa Pullmana Njegova by Lyra in Phillip Pullman’s fantasy trilogy His Dark Materials (1995–2000), which was temna tvar (1995–2000), s katerim se spoprijatelji glavni lik, deklica Lyra. Trilogija je adapted as both a feature film, The Golden Compass (2007), and as a BBC TV series, His bila prirejena najprej v celovečerni film Zlati kompas (2007) in nato v televzijsko serijo Dark Materials (2019). However, television shows, such as Lost (2004–2010), Fortitude v produkciji BBC (2019). Po drugi strani pa televizijske serije, kot so Skrivnostni otok (2015–2018), Game of Thrones (2011–2019), The Terror (2018–2019), and The North Water (2004–2010), Fortitude (2015–2018), Igra prestolov (2001–2019), The Terror (2018–2019) (2016) portray the bear as a figure of fear and horror, recalling 19th century European in Severne vode (2016), prikazujejo severnega medveda kot lik, ki vzbuja strah in grozo, explorers’ accounts of Arctic expeditions. Modern day fantasy representations of po-naslanjajoč se na poročanja evropskih raziskovalcev Arktike iz 19. stoletja. Fantazijske lar bears reveal profoundly different perceptions of the Arctic and the natural world predstave severnega medveda dandanes razkrivajo povsem drugačne percepcije Ark-in comparison to traditional Inuit perspectives. This paper will examine some of these tike in naravnega sveta od percepcij tradicionalnih inuitskih predstav. Članek se bo interesting discrepancies between Anglophonic and Inuit portrayals of the bear, in poglobil v nekatere od teh diskrepanc, ki obstajajo med anglofonskimi in inuitskimi order to discern the complex and multifaceted place polar bears hold in the human prikazi medveda z namenom, da razkrije kompleksen in večplasten prostor, ki ga se-imagination and in our perceptions of the natural world. verni medved zavzema v človekovi domišljiji in zaznavi naravnega sveta. 26 Valentina Hribar Sorčan 27 University of Ljubljana, Faculty of Arts, Ljubljana, Slovenia e-mail: valentina.hribarsorcan@ff.uni-lj.si Renewing Interest in Realistic Obuditev zanimanja za realistično Animal Painting on the Example of slikanje živali na primeru Rose Bonheur Rose Bonheur In this paper I would like to present how an ecocentric understanding of the rela-V prispevku bo predstavljeno, kako se ekocentrično razumevanje odnosa med člo-tionship between humans and animals is manifested in the field of aesthetics and vekom in živalmi kaže na področju estetike in umetnostne zgodovine. Za izhodišče art history. I will take as a starting point an analysis of French animal painting in bom vzela analizo francoskega slikanja živali sredi 19. stoletja, zlasti slike francoske the mid-19th century, in particular the paintings of the French painter Rose Bonheur slikarke Rose Bonheur (1822–1899), ki so ji po več kot stoletju pozabe pozimi leta (1822–1899), who, after more than a century of obscurity, was the subject of a major 2022 namenili veliko retrospektivno razstavo v pariškem Musée d’Orsay. V filozofiji retrospective exhibition at the Musée d’Orsay in Paris in the winter of 2022. In the umetnosti Hegel, znanilec moderne estetike, kritizira umetnost, ki temelji na imi-philosophy of art, Hegel, a founder of modern aesthetics, criticizes art based on imita-taciji in reproduciranju, ker da v njej umanjka subjektivnost umetnika kot tisto naj-tion and reproduction on the grounds that it lacks the most essential thing in art – the bolj bistveno v umetnosti. Temu nareku smo sledili skozi moderno in konceptualno artist’s subjectivity. We have followed this dictum through the modern and conceptual umetnost 20. stoletja. Bonheur se je slikanja živali učila v muzeju Louvre s kopira-art of the 20th century. Bonheur learned to paint animals in the Louvre Museum by njem upodobitev živali preteklih slikarskih mojstrov, nato je živali anatomsko preuče-copying the depictions of animals by past masters, and by studying them anatomically vala v živalskih vrtovih in pariških klavnicah. Živali je hotela upodabljati z znanstveno, in the zoos and slaughterhouses of Paris. She wanted to depict animals with scientific, naravoslovno natančnostjo. Prek realnih modelov na prostem je začela slikati tako naturalistic precision, and began to paint both domestic and wild species of animals domače kot prostoživeče vrste živali. Bonheur pa veliko pozornost namenja vsakda-through realistic outdoor models. In traditional painting, the horse and the lion re-njemu kmečkemu življenju na polju in pašnikih, kjer v ospredje postavlja živali (krave, ceived special attention through mythical, historical, and battle scenes. Bonheur, on bike, vole, teličke, konje, ovce, pse), ne ljudi. Nekatere upodobitve so idilične, druge the other hand, pays great attention to everyday rural life in the fields and pastures, prikazujejo stisko živali, zlasti konj in psov. Njene upodobitve imajo kulturnoantropo-where the animals (cows, bulls, oxen, calves, horses, sheep, dogs) are the focus, not loško in etnološko vrednost, ki je zaradi realističnega, celo naturalističnega pristopa the people. Some of the images are idyllic, others show the plight of animals, especial-tako rekoč dokumentarna in pred razmahom fotografije še posebej dragocena. Oživi-ly horses and dogs. Her depictions have cultural, anthropological, and ethnological tev zanimanja za realistično slikanje živali Rose Bonheur je mogoče razumeti kot po-value which, because of their realistic, even naturalistic approach, is almost docu-sledico ekocentričnega premika v mišljenju, ki je spremenil tudi pogled na zgodovino mentary and, given that they were made before the rise of photography, particularly umetnosti. V estetiki skušamo ponovno ovrednotiti figuralno slikarstvo, ki se je trudi-valuable. Rose Bonheur’s renewed interest in realistic animal painting can be seen as lo čim bolj zvesto in empatično upodobiti naravo, živali in ljudi. Pod vprašaj bo pos-the result of an ecocentric shift in thinking that also changed the way we look at the tavljena Heglova teza, da v posnemanju narave ni nobene subjektivnosti. Živali, ki jih history of art. In aesthetics, we are trying to re-evaluate figurative painting, which je upodobila Bonheur, so ekspresivna, čuteča bitja, ki izražajo celo paleto občutij skozi tried to portray nature, animals, and people as faithfully and empathetically as possi-svoj pogled in držo teles. Po drugi strani je osupljivo, kako so z vznikom modernih ble. We question Hegel’s thesis that there is no subjectivity in the imitation of nature. slikarskih tokov celo tako slavni umetniki, kot je bila Rosa Bonheur, utonili v pozabo. The animals depicted by Bonheur are expressive, sentient beings who express a whole Najbrž ne gre samo za vprašanje stila, temveč za premik fokusa v 20. stoletju od narave range of feelings through their gaze and through the posture of their bodies. On the in živali, od ruralnega življenja k industrijskim, socialnim revolucijam in vojnam. other hand, it is striking how, with the rise of modern painting, even artists as famous as Rosa Bonheur have faded into obscurity. It is probably not just a question of style, but of a shift in focus in the 20th century from rural life to industrial life, and of social revolutions and wars. 28 Irena Kavčič, Aleksandra Majić Skrbinšek 29 University of Ljubljana, Biotechnical Faculty, Ljubljana, Slovenia e-mails: irena.kavcic@bf.uni-lj.si, aleksandra.majicskrbinsek@bf.uni-lj.si Recognizing the Benefits of Large Prepoznavanje koristi, ki jih Carnivore Presence in Slovenia: prinaša prisotnost velikih zveri: A Focus Group Study metoda fokusnih skupin The recovery in Europe of large carnivore species such as the brown bear, grey wolf, Populacije rjavega medveda, volka in evrazijskega risa so si v zadnjih desetletjih ob-and Eurasian lynx is a conservation success story, resulting from protective legisla- čutno opomogle, kar je zgodba o uspehu pri ohranjanju narave v Evropi. Ta uspeh je tion, reforestation, and the recovery of wild prey populations. However, the opportun-posledica dobre zakonodaje, izboljšanja stanja velikih prostoživečih rastlinojedcev in istic and predatory behavior of large carnivores brings challenges for people living in povečanja gozdnatosti. Vendar pa oportunistično in plenilsko vedenje velikih zveri za the areas where these animals have returned. In this paper, we used focus group dis-ljudi, ki živijo na območjih, kamor so se vrnile, prinaša tudi številne izzive. V pričujo-cussions to investigate the intangible benefits that people experience from the pres- čem prispevku smo z razpravami v fokusnih skupinah raziskali koristi, ki jih prinaša ence of large carnivores in Slovenia. prisotnost velikih zveri. We defined four interest groups: hunters, farmers, tourism workers, and artists, and Opredelili smo štiri interesne skupine: lovce, kmete, zaposlene v turizmu in umetni-used an interview protocol to facilitate the discussion of benefits. The focus group ke. Za lažjo razpravo o koristih smo pripravili protokol za izvedbo fokusnih skupin, transcripts were analyzed based on the common International Classification of Ecos katerim smo udeležence spodbudili k izražanju svojih mnenj, občutkov, vrednot. system Services (CICES), which recognizes the multiple benefits of ecosystems to hu-Transkripte fokusnih skupin smo analizirali na podlagi skupne mednarodne klasifi-mans. Our study identified a broad spectrum of cultural ecosystem services supported kacije ekosistemskih storitev (CICES). Koncept ekosistemskih storitev pripomore k by the presence of large carnivores in the research area. prepoznavanju številnih koristi, ki jih ljudje dobijo od ekosistemov. V raziskavi smo For hunters, large carnivores have educational value, as well as providing a source of identificirali širok spekter kulturnih ekosistemskih storitev, ki jih podpira prisotnost recreation and cultural heritage, as hunting has a long tradition in Slovenia. Farmers, velikih zveri na raziskovalnem območju. on the other hand, often suffer from livestock depredation, but some also recognize Za lovce imajo velike zveri izobraževalno vrednost, prispevajo k rekreacijski dejavno-the ecological benefits that large carnivores bring by controlling herbivore popula-sti in so vir kulturne dediščine, saj ima lov v Sloveniji dolgo tradicijo. Kmetje pogosto tions and maintaining ecosystem balance. Tourism workers see large carnivores as an trpijo zaradi plenjenja domačih živali, kljub temu pa se nekateri zavedajo tudi ekolo-important attraction for wildlife tourism, which contributes to the local economy. Fi- ških koristi, ki jih imajo velike zveri pri regulaciji številčnosti plenskih vrst in ohranja-nally, artists find inspiration in the presence of large carnivores, which are an integral nju ekosistemskega ravnovesja. Zaposleni v turizmu vidijo velike zveri kot pomemben part of Slovenia’s cultural heritage. dejavnik za turizem, povezan s prostoživečimi živalmi, ki prispeva k lokalnemu gospo-Our study highlights the importance of considering both the costs and benefits of darstvu. Nenazadnje umetniki najdejo navdih v prisotnosti velikih zveri, ki so sestavni large carnivores in public debates and academic literature. The focus is often on the del slovenske kulturne dediščine. damages and costs that large carnivores bring at both a local and a broader scale, Naša študija poudarja pomen upoštevanja tako negativnega kot pozitivnega doprinosa while other social impacts and beneficial relations are often overlooked. By recogniz-velikih zveri v javnih razpravah in strokovni literaturi. Pogosto so v ospredju škode ing these benefits, we can frame messages that increase the tolerance of large carni-in stroški, ki jih velike zveri prinašajo na lokalni in širši ravni, drugi družbeni vpli-vores in local communities. By improving management strategies in order to incorpo-vi in koristni odnosi pa so spregledani. S priznavanjem teh koristi lahko oblikujemo rate enhancement of these positive impacts, we can ensure the continued recovery of sporočila, ki povečujejo strpnost do velikih zveri v lokalni skupnosti. Z izboljšanjem large carnivore species in Europe. strategij upravljanja, ki bodo vključevale krepitev pozitivnih vplivov, lahko zagotovi-mo dolgoročno ohranitev velikih zveri v Evropi ter hkrati spodbujamo blaginjo ljudi in trajnostno rabo naravnih virov. 30 Jelka Kernev Štrajn 31 Independent researcher, Ljubljana, Slovenia e-mail: jelka.kernev-strajn@guest.arnes.si What does an Animal Have to do with Concepts? Kaj ima žival opraviti s koncepti? Broadly speaking, this article delves into the extensive problem of the relationship Širše vzeto sodi prispevek v zelo razsežno problematiko razmerja med konceptom in between the concept and the animal. But more narrowly, it tries to observe this prob- živaljo, ožje gledano pa poskuša to razmerje opazovati na primeru nekaterih pesniških lem through the example of some poetic texts, both Slovenian and foreign. It analyzes tekstov, slovenskih in tujih. Besedila analizira s perspektive presečišča med zoosemio-these texts from the perspective of the intersection between zoosemiotics and zoopo-tiko in zoopoetiko. Ob zelo kratki opredelitvi obeh področij razmisli najprej o tem, ali etics. On the basis of a very brief definition of the two fields, it first considers whether so ta presečišča sploh mogoča in ali jih je smiselno uporabiti pri recepciji in analizi these intersections are even possible, and whether it makes sense to use them in the literarnih tekstov. Glede na to njegova teoretska podlaga po eni strani ne more biti reception and analysis of literary texts. Considering this, its theoretical basis, on the drugega kot figurativna plat pesniškega jezika, znotraj katerega ima metafora osred-one hand, cannot be other than the figurative side of poetic language, within which njo vlogo, po drugi strani pa poskuša upoštevati različna pojmovanja znaka, repre-metaphor plays a central role, while on the other hand it tries to deal with different zentacije in koncepta postajanja. Vprašanje, ki se ob tem najprej postavi, je, kako ob conceptions of sign, representation, and becoming. Given the extreme opacity of skrajni nepreglednosti besedil, posvečenih tropološki razsežnosti pesniškega jezika, texts dedicated to the tropological dimension of poetic language, the question that izbrati ustrezen pristop, ki bo omogočil osvetliti razmerje med metaforo (to razumem first arises is that of how to choose an appropriate approach that will be able to shed kot koncept in obenem tudi kot mišljenje v slikah, se pravi kot ne-koncept) in živalski-light on the relationship between metaphor (I understand this as a concept and at the mi liki, ki jih srečujemo v literarnih tekstih. Teoretsko izhodišče tega razmisleka ni same time as thinking in images; that is to say, as not-concept) and animal characters ne enotno ne homogeno in zaenkrat tudi še ne more biti dosledno zgodovinsko ute-encountered in literary texts. The theoretical starting point of this reflection is nei-meljeno. Prispevek namreč kritično predstavi in premisli Nietzschejevo razumevanje ther uniform nor homogeneous, and for the time being it cannot be consistently his-metafore (zlasti koncepta »Anschauungsmetaphor«), povezano z njegovim razmerjem torically grounded. This contribution critically presents and reconsiders Nietzsche’s do živali (zlasti v delu Tako je govoril Zaratustra), pri tem pa se sklicuje na nekatere od understanding of metaphor (especially the concept of “Anschaungsmetaphor”) con-tistih avtorjev, na katere je Nietzsche najbolj vplival (Derrida, Deleuze, Guattari in še nected with his relationship to animals (Especially in the text Thus Spoke Zarathustra), nekateri), in poskuša v luči konkretnih tekstov s področja zoosemiotike (W. J. Coletta, while referring to some of those authors to whom Nietzsche most influenced (Derrida, Wendy Wheeler, Gregory Bateson) in nekaterih jezikovnih teorij premisliti izjemno Deleuze, Guattari and others) in the light of some concrete texts (W. J. Coletta, Wendy zanimivo in celo provokativno tezo Briana Massumija o figurativni razsežnosti žival-Wheeler, Gregory Bateson) from the field of zoosemiotics and some language theo-ske govorice, kakor jo je ta filozof razvil v svojem tekstu What Animals Teach Us about ries. Hence the paper tries to rethink the philosopher Brian Massumi’s extremely in-Politics, 2014. teresting, and even provocative, thesis on the figurative dimension of animal speech, as developed in his 2014 book What Animals Teach Us about Politics. 32 Mare Kõiva, Elena Boganeva 33 Estonian Literary Museum, Department of Folkloristics, Tartu, Estonia; National Academy of Sciences, Center for Belarusian Culture, Language and Literature Research, Minsk, Belarus e-mails: mare.koiva@folklore.ee, elboganeva@gmail.com Thinking Animals in Belarusian Misliti živali v folklornih legendah and Estonian Folklore Legends Belorusije in Estonije The picture of the world in oral folklore traditions assumes that the whole world is Folklorno ustno izročilo slika celoten svet kot svet živali. Animizem in antropocen-animated. Animism and anthropocentrism pervade all the oral folklore prose of the trizem prevladujeta v celotni folklorni prozi različnih ljudstev sveta. Živalim, pticam, various peoples of the world. Animals, birds, fish, amphibians, insects, and plants ribam, dvoživkam, insektom in rastlinam pripisujejo ne le čustva in zavest, ampak are endowed not only with emotions and consciousness, but also with moral qual-tudi moralne kvalitete, sposobnost zavestnega odločanja med dobrim in zlim, resnico ities, the ability to make a conscious choice between good and evil and truth and in neresnico in pripravljenost za samožrtvovanje ali za greh. falsehood, or with a readiness for both self-sacrifice and sin. Vse to se izraža v beloruskih in estonskih etioloških legendah in v tekstih, zapisanih po All this is reflected in the Belarusian and Estonian etiological legends found in the ustnih folklornih biblijah – beloruskih in estonskih. Nekatere beloruske in estonske texts of oral folk Bibles both Belarusian and Estonian. Some Belarusian and Estoni-etiološke legende govorijo o izvoru živali in ptic iz človeka – kot posledica človekovih an etiological legends tell of animals and birds originating from humans as a result kršitev božjih zapovedi, ignoriranja navodil ali laži, kot na primer v primeru beloruske of their violation of the prohibition of God to do certain things, of their non-fulfill-legende o izvoru štorklje. ment of instructions, or of an attempt to lie to Him as, for example, in the case of the Živali in rastline v velikem delu beloruskih in estonskih folklornobiblijskih legend origin of the stork, told according to the Belarusian version of the legend. sodelujejo pri bibličnih dogodkih in nekateri predstavniki našega sveta privzamejo In a significant proportion of Belarusian and Estonian folk–biblical legends, the en-njihove pozitivne ali negativne lastnosti, odvisno od njihovega vedenja. Na primer, tire animal and plant world participates in gospel events and, depending on their pajek plete mrežo in prepreči Herodotovim vojakom pot do svete družine z novoroje-behavior, some representatives of this world acquire positive and negative qualities. nim Kristusom. Tako še dandanes Belorusi in Estonci ne ubijajo pajkov. Riba ponese For example, the spider spins its web and protects Baby Jesus and the Holy Family Kristusa preko reke in ga reši; od takrat dalje oba naroda zložita ribjo glavo in kosti v from Herod’s soldiers. Since then, both nations have a ban on killing spiders. Simi-obliki križa. larly, the fish carries Christ across the river, saving him, and since then the bones in Umetniški svet beloruskih in estonskih legend je povsem ekološki; človek je enakopra-a fish head have been folded in a cross. ven ne le z vsemi živimi bitji, ampak tudi z drevesi in rastlinami, zaradi česar je ta The artistic universe of Belarusian and Estonian legends is completely ecological. tradicionalna zapuščina toliko bolj relevantna za današnji čas. A human is an equal partner not only with all living creatures, but also with trees and plants, which makes appeal to this traditional heritage relevant in the modern technogenic world. 34 Daša Ličen 35 ZRC SAZU Institute of Slovenian Ethnology, Ljubljana, Slovenia e-mail: dasa.licen@zrc-sazu.si For Beasts, Against Savages: Za živali, proti zverem: The Birth of Animal Care rojstvo skrbi za živali This presentation traces the animal rights movement back to the 19th century, when Predstavitev sledi gibanju za pravice živali v 19. stoletje, ko so ljubeči lastniki živa-caring animal owners first started treating their animals as family members. The li prvič videli živali kot družinske člane. Novo gibanje, ki je izhajalo iz krščanskih new movement rested on Christian virtues, but took a new turn in the second half vrednot, se je v drugi polovici 19. stoletja razcvetelo, saj je postalo del vsakdanjega of the 19th century, when it began to constitute the daily life of many individuals all življenja številnih posameznikov »zahodnega sveta« (Kete 2002; Guazzaloca 2018), over the “western world” (Kete 2002; Guazzaloca 2018), including the Habsburg Em-tudi v Habsburški monarhiji (Peterlin-Neumair 2002: 18) in v enem od njenih najbolj pire (Peterlin-Neumair 2002: 18) and one of its most vibrant port cities: Trst/Trieste/ živahnih pristaniških mest, v Trstu (Ličen 2022). Triest (Ličen 2022). Mnogi tržaški entuziasti, med njimi tudi ženske, so bili predani delu v društvu za In Trieste, many enthusiasts, among them several women, worked zealously with pravice živali, imenovanem Società Zoofila. Tržaško društvo za zaščito živali, usta-the city’s animal rights association, Società Zoofila. Trieste’s animal protection as-novljeno leta 1852, je bilo eno prvih tovrstnih združenj v Evropi, kar ne preseneča, sociation was established in 1852 and was among the first in Europe. Not surprising saj je bil Trst v tistih časih pomembno mesto z napredno mislečimi prebivalci. Člani given the city’s then prominence, and its progress-oriented inhabitants. The asso-društva so se izobraževali o globalnem napredku gibanja za pravice živali, pisali so ciation’s members read about the global success of the animal rights movement, zgodbe o antropomorfnih živalih, nagrajevali so mesarje in kočijaže, za katere so wrote stories about anthropomorphized animals, rewarded butchers and coachmen menili, da so dobrosrčni, in javno sramotili tiste, ki so jih smatrali za krute. whom they perceived as kind, and publicly shamed those they believed to be cruel. Iz virov lahko razberemo, da je bilo razvijajoče se gibanje za pravice živali ambicija Sources suggest the growing animal rights movement was an elite ambition. The elit. Člani tovrstnih društev, vključno s tržaškim, so bili aristokrati, visoki uradni-members of these associations, including the one in Trieste, consisted of nobles, ki, trgovci, industrialci, cerkveni predstavniki, intelektualci, bankirji in drugi po-high-ranking officials, merchants, industrialists, representatives of the church, in-membni meščani. Vendar pa ni jasno, ali jih je gnala le ljubezen do živali. Na primer, tellectuals, bankers, and other local notables. It is, however, not certain if mem- člani so se pogosto pritoževali o »neciviliziranem mučenju« in »krutih barbarih«, bers of this organization were driven only by their love of animals. To elaborate, ki s svojimi živalmi niso lepo ravnali. Mnenja zagovornikov pravic živali so izhajala members often complained of “uncivilized torturers” and “cruel barbarians” who iz njihovih lastnih omejenih izkušenj z živalskim svetom. Za elito so bile živali dru-did not treat their animals well. The proponents of animal rights based their opin- žabniki, igrače in estetski predmeti; ta pogled pa se je močno razlikoval od izkušenj ions on their own limited experiences with the animal world. For the elite, animals kmetov in delavcev, katerih preživetje je bilo odvisno od živali. Privilegirani ljubitelji were companions, toys, and aesthetic objects; this was vastly different from the ex- živali so želeli »izobraziti« nižji družbeni razred, ga naučiti »pravilnih moralnih na-periences of farmers and workers who depended on animals for their livelihood. zorov« in omejiti njihove ruralne vrednote na njihovo lastno ruralno okolje. Z ana-In their efforts, privileged animal lovers wanted to “re-educate” the lower classes, lizo kritičnega diskurza članov društev se zastavijo vprašanja o njihovih navidezno teach them “proper morals,” and keep their rural values out of the city. By analyzing benevolentnih vzgibih. association members’ critical discourse, the presenter calls their apparent benevolence into question. 36 John Linnell 37 Norwegian Institute for Nature Research, Lillehammer, Norway e-mail: john.linnell@nina.no Building Heuristics for Oblikovanje hevristike za sožitje Human-Wildlife Coexistence from med ljudmi in divjimi živalmi z več- Multi-Disciplinary Perspectives disciplinarnih vidikov Recent discourses around human-wildlife relationships have been very much con-Nedavni diskurzi o odnosih med ljudmi in divjimi živalmi so bili v veliki meri zasno-structed around studies of conflict between humans and wildlife (usually viewed as vani na študijah konfliktov med ljudmi in divjimi živalmi (ki se običajno obravnavajo negative outcomes). After decades of research there is now a holistic understanding of kot negativni rezultati). Po desetletjih raziskav je zdaj na voljo celostno razumevanje the multiple dimensions along which conflicts occur. In contrast, our understanding številnih razsežnosti, na podlagi katerih prihaja do konfliktov. Nasprotno pa je naše of coexistence (viewed as a more positive outcome) is very much in its infancy. Based razumevanje sobivanja (ki velja za bolj pozitiven rezultat) še v povojih. Na podlagi on the results of various research and science-policy projects, I propose a new set rezultatov različnih raziskav in znanstveno-upravljalskih projektov predlagam nov of heuristics to describe the key elements of a model of human-wildlife coexistence, niz hevristik za opis ključnih elementov modela sobivanja človeka in prostoživečih which draws on the contributions of multiple disciplines, including ecology, anthro- živali, ki temelji na prispevkih več disciplin, vključno z ekologijo, antropologijo, so-pology, sociology, geography, psychology and political ecology. As well as providing ciologijo, geografijo, psihologijo in politično ekologijo. Poleg hevristike za uporabo heuristics for the application of these insights for applied management, I will also teh spoznanj pri uporabnem upravljanju bom razpravljal tudi o načinih uporabe teh discuss ways to use these insights to develop new theoretical / conceptual approaches spoznanj za razvoj novih teoretskih/konceptualnih pristopov na področju »geografije within the field of animal geography that can unite the reciprocity of human-wildlife živali«, ki lahko združijo vzajemnost odnosov med človekom in prostoživečimi žival-and wildlife-human relationships. These concepts will be illustrated with examples mi ter prostoživečimi živalmi in človekom. Koncepti bodo ponazorjeni s primeri iz drawn from large carnivore and large herbivore management in Europe and Eurasia. upravljanja velikih zveri in velikih rastlinojedcev v Evropi in Evraziji. 38 Vesna Liponik 39 ZRC SAZU Institute of Philosophy, Ljubljana, Slovenia e-mail: vesna.liponik@zrc-sazu.si Anthropomorphism, Metamorphosis, Antropomorfizem, metamorfoza, Grotesque groteska Grotesque first and foremost refers to physical in-betweenness, transformation, Groteska se nanaša predvsem na fizično vmesnost, transformacijo, po Bahtinu »telo v Bakhtin’s “a body in the act of becoming”; it transgresses limits and boundaries, and dejanju postajanja«, prehaja meje in omejitve ter postavlja nove. Groteska je ključna sets them anew. Grotesque, also the decisive feature of both anthropomorphism and lastnost tako antropomorfizma kot metamorfoze, je diskurz, ki postavlja pod vprašaj metamorphosis, is a discourse concerned with questioning and unsettling assump-in spreminja domneve o tem, kaj je človeško in kaj ne, še posebej z vidika telesnosti, tions about what is human and what is not, especially with regard to corporeality as ki je v osnovi nepopolno in sestavljeno. something essentially incomplete and compound. Prvi del mojega prispevka bo opisal povezave med koncepti v naslovu, pri čemer se bo In the first part of my contribution I will outline the overlaps between the concepts osredotočil na njihove osnovne skupne elemente: telo, hibridnost ter transgresija in in the title, focusing on their key common elements: body, hybridity, and transgres-tudi na njihovo izrednost. Hkrati bomo odgovorili na vprašanje, kako (bio)tehnologija sion, as well as their uncanniness, while at the same time trying to answer how (bio) spreminja naše mišljenje o metamorfozi, antropomorfizmu in groteski. Čeprav so ti technology transforms the ways in which we think about metamorphosis, grotesque, trije koncepti med seboj povezani na več točkah, se drugi del mojega članka osredi-and anthropomorphism. Although it is necessary to think about the three concepts as nja na zadnjo od treh – grotesko. Če upoštevamo, da je groteska proizvod material-interconnected at many points, in the second part of my contribution I will especially nosti svoje povezave z realnostjo specifičnega časa in prostora in je kot taka odvisna focus on the last of the triad – the grotesque. od zgodovinskih standardov »normalnega« ter je občutljiva na kulturne specifike in Considering grotesque as a product of the materiality of its relation to the reality of je tako povezana s socio-zgodovinskim kontekstom, znotraj katerega je ustvarjena, je a particular time and place, and as such reliant on historical standards of ‘normalcy’, moj namen, da prikažem nekatere od možnih smernic, kako razmišljati o groteski v with a sensitivity to cultural specificity and therefore also with ties to the socio-histor-21. stoletju, o postčloveški ali antropoceni groteski ter odgovoriti na vprašanje, zakaj ical context in which it is produced, my aim is to demonstrate some of the possible groteska predstavlja enega od (estetskih) konceptov, s katerim lahko pristopimo k mo-directions in which to think of the grotesque in the 21st century, namely the grotesque dernemu času. of the posthuman condition, or the Anthropocene grotesque, and also to demonstrate Izhajajoč iz Bahtinove socio-zgodovinske analize grotesknosti in po drugi strani iz kon-why the grotesque represents one of the (aesthetic) concepts with which we can ap-cepta, ki ga Foucault imenuje »suverenost groteske«, nameravam združiti obe misli in proach our contemporary era. predrugačiti pogled na dela groteske v prizorišča upora. V zadnjem delu bom analizi-Drawing on one hand from Bakhtin’s socio-historical analysis of the grotesquerie, and rala nekaj sodobnih umetniških del in se tako vrnila k triadi iz naslova: antropomorfion the other from what Foucault calls “grotesque sovereignty”, my aim is to bring to-zem, metamorfoza in groteska ter njihovim manifestacijam v specifičnih kontekstih. gether both perspectives and rethink the grotesque body as a site of resistance. In the final part I will analyze some of contemporary artworks, and with this analysis (re)turn to the entire titular triad: anthropomorphism, metamorphosis, and grotesque, and their manifestations in specific contexts. 40 Suzana Marjanić 41 Institute of Ethnology and Folklore Research, Zagreb, Croatia e-mail: suzana@ief.hr Zakaj si nihče ne prizadeva Why Is No One Trying To “Heal” Our »zdraviti« našega planeta, Planet, But People Are Trying To Go medtem ko si ljudje prizadevajo to Mars?, Or, Time Strikes Back oditi na Mars? In her book Oneness vs. the 1 %: Shattering Illusions, Seeding Freedom (2020), physicist, Vandana Shiva, fizičarka, okoljska aktivistka in (eko)feministka znana po ekofeministič- environmental activist, and (eco)feminist Vandana Shiva – famous for the Chipko nem gibanju Chipko in še bolj kot stroga kritičarka Monsanta, ustanoviteljica Navdanye ecofeminist movement, and even more famous as a fierce critic of Monsanto, founder – gibanja za svobodo semen in biodiverziteto zemlje, je v svoji knjigi Oneness vs. the 1 %: of Navdanya, a movement for seed freedom and biodiversity on Earth – states the fol-Shattering Illusions, Seeding Freedom (2020) napisala naslednje: »Podnebne spremembe lowing: “Climate change is not just global warming, to which the mechanical response niso le globalno segrevanje, na katero je ‘globalno ohlajevanje’ avtomatični odgovor, ki is ‘global cooling’ by life-destroying geoengineering experiments. Climate change is a uničuje življenja s svojimi eksperimenti na področju geoinženiringa. Podnebne spre-disruption of the earth’s processes through which she regulates the climate. The con-membe motijo in onemogočajo procese zemlje, s katerimi le ta uravnava podnebje. Pod-sequence of this disruption is climate chaos and extreme and unpredictable events.” nebni kaos ter ekstremni in nepredvidljivi dogodki so posledica teh motenj.« In this sense, when we talk about the financial power needed for “healing” our planet Vendar pa, kadar govorimo o finančni pomoči, potrebni za »ozdravitev« našega plane- (the time for preventing a global cataclysm has long passed, as pointed out by, for in-ta (čas, ko bi lahko preprečili globalno kataklizmo je že dolgo mimo, kot je na primer stance, Greenpeace), we can notice an complete absence of efforts from corporations. izpostavila organizacija Greenpeace), lahko opazimo da se korporacije izognejo sode-However, we are witnessing large corporate investments in space exploration, efforts lovanju. Po drugi stani pa smo lahko priča njihovim investicijam v raziskave vesolja, to go to Mars, as if the long-term priority is to leave Earth for Mars (cf. Čavar 2022: 15). prizadevanjem, da bi poleteli na Mars, kot da je njihov dolgoročni cilj zapustiti zemljo in Within this context, this presentation will focus on the global disappearance of bees. zaživeti na Marsu (več v Čavar 2022: 15). This phenomenon is referred to by scientists as “Colony Collapse Disorder” (CCD), V tem okviru se bo predstavitev osredotočala na globalno izginevanje čebel. Znan-and studies show that it is caused by glyphosate, the active substance found in the stveni izraz za ta fenomen je sindrom kolapsa kolonij (Collony Collapse Disorder). Roundup herbicide, which is massively used in the production of GMO crops today Študije so pokazale, da ta fenomen povzroča glifosat, ki je aktivna učinkovina v (Jošt 2016: 247). herbicidu Roundup, danes masovno uporabljenem v proizvodnji gensko spremenje-nih organizmov (Jošt 2016: 247). 42 Anja Moric 43 ZRC SAZU Institute of Ethnomusicology, Ljubljana, Slovenia e-mail: anja.moric@zrc-sazu.si Changes in Attitude Towards Large Spremembe v odnosu do velikih Carnivores? zveri? The settlement of present-day Slovenia from the Middle Ages to the early 17th century Poseljevanje ozemlja današnje Slovenije, ki je potekalo od srednjega veka pa do za-brought deforestation, and thus conflicts between large carnivores (bears, wolves, and četka 17. stoletja, je prinašalo tudi krčenje gozdov, posledično pa tudi konflikte med lynxes) and humans. Large carnivores were considered harmful, and bounties were velikimi zvermi (medvedom, volkom, risom) in človekom. Zveri so bile proglašene kot even paid for their killing. Until the mid-19th century, they were hunted year-round, škodljive, za pobite zveri pa so celo plačevali nagrade. Do sredine 19. stoletja so jih which brought them to the brink of extinction. By the end of the 19th century, the lynx lovili skozi celo leto, kar jih je pripeljalo na rob preživetja. Konec 19. stoletja je bil ris had been completely exterminated and the natural habitat of the wolf and bear had popolnoma iztrebljen, naravni habitat volkov in medvedov pa se je zožil na gozdove been reduced to the forests of central and southern Slovenia. Only then were the first osrednje in južne Slovenije. Šele nato so bili sprejeti prvi manjši ukrepi, predvsem small-scale measures taken, mainly to protect the bear, which was protected at the repri zaščiti medveda, ki je bil zavarovan regionalno. Leta 1973 so prenehali izplačevati gional level. In 1973, bounties for killing wolves were discontinued, and in Gojitveno nagrade za ubite volkove, pojavila pa se je celo prva samoiniciativna zaščita volkov lovišče Medved Kočevje (1974) the first self-initiated wolf protection even took place. In v Gojitvenem lovišču Medved Kočevje (1974). Leta 1973 so v Sloveniji tudi ponovno 1973, the lynx was reintroduced to Slovenia. Legislation for the protection of large car-naselili risa. Spremembe zakonodaje v prid zaščiti velikih zveri so bile postopne. Med-nivores has gradually changed. The bear, wolf, and lynx have been protected since 1993, ved, volk in ris so od leta 1993 zavarovani, za poseganje v njihove populacije je treba and interventions in their populations require permission from the relevant ministry, pridobiti dovoljenje pristojnega ministrstva, vseskozi pa so prisotna nasprotujoča si but there are always conflicting views among the various political actors about hunting mnenja glede odlova posamezne vrste med različnimi javnopolitičnimi igralci. individual species. Prispevek obravnava odnos in spremembe v odnosu do velikih zveri v Sloveniji s po-The author examines attitudes and changes in attitudes towards large carnivores in Slo-udarkom na širšem območju Kočevske, kjer je medvedov, volkov in risov v Sloveniji venia, focusing on the wider Kočevska (i.e., Gottschee) region, where bears, wolves, and številčno največ, posledično pa so tudi interakcije med zvermi in ljudmi bolj prisotne lynx are most numerous and, as a result, interactions between carnivores and humans kot drugod. Z uporabo različnih metod: historične etnologije (pregled arhivskih in ča-are more common than elsewhere. Using a variety of methods – historical ethnology sopisnih objav, spominov, folklornega gradiva), terenskega dela (intervjuji s predstav- (review of archival and newspaper publications, memoirs, folklore material), fieldwork niki različnih javnopolitičnih igralcev) ter evalvacije vpliva nacionalne in evropske (interviews with representatives of various policy actors), and evaluation of the impact zakonodaje avtorica odgovarja na vprašanje, ali je v dojemanju velikih zveri prišlo do of national and European legislation – the author attempts to answer the question of obrata v smislu dojemanja od »nebodijihtreba« (od 19. stoletja naprej) do simbola ne-whether there has been a reversal in the perception of large carnivores from “good for okrnjene narave ali celo do nečloveške subjektivitete (danes?). V povezavi s slednjim nothing” (from the 19th century) to symbols of untouched nature, or even of non-hu-izpostavljene dileme vzporeja tudi širše – z odnosom in spremembami v dojemanju man subjectivity (today?). In connection with the latter, there are also parallels with narave (na Kočevskem) v različnih družbeno-političnih okoliščinah. the aforementioned dilemmas in a broader sense – with attitudes and changes in the perception of nature (in Kočevska) in different socio-political situations. 44 Zoltán Nagy 45 University of Pécs, Department of European Ethnology and Cultural Anthropology, Pécs, Hungary e-mail: nagy.zoltan@pte.hu Bears and Humans from a Siberian Medvedi in ljudje v sibirski Perspective perspektivi The bear is a prominent figure in the ‘visible fauna’ of the Khanty people living along V »vidni favni« ljudstva Hanti, ki živi ob reki Vasjugan v vzhodni Sibiriji, ima medved the Vasyugan River in Western Siberia, and is probably the most important, most pomembno mesto, je njihova najbolj pomembna žival, o kateri se največ govori; je talked about animal; a ‘cultural keystone species’. According to the Khanty, the bear »kulturno ključna živalska vrsta«. Za ljudstvo Hanti medved ni le del živalskega sveta is part of the animal world, the supernatural sphere, and the human world too. The in nadnaravne sfere, je tudi del človeškega sveta. Meja med tema dvema svetovoma boundaries between these worlds and forms of existence are thin: humans can be-in oblikama bivanja je zelo tanka: ljudje lahko postanejo medvedi, bogovi lahko pre-come bears, and a god can take the form of a bear, changing only their appearance vzamejo obliko medveda, medtem ko se njihov karakter ne spremeni, le njihova zuna-and not their personality. The relationship between humans and bears is fundamen-njost. Odnos med človekom in medvedom je v osnovi družbena zveza, ki vsebuje več tally a social relationship with more similarities than differences between the two podobnosti kot razlik med obema vrstama in v kateri se navade, motivacije, čustva, parties, and one in which the habits, motivations, emotions, ways of thinking, and način mišljenja in karakterji v osnovi ne spreminjajo. Moj prispevek se bo osredinil na personalities of the parties are fundamentally the same. In this talk, I will explore večstransko naravo medveda in pokazal, da je ravnotežje med medvedom in človekom this many-sided nature of the bear, revealing that the balance between bear and man pravzaprav tako znak kot pogoj družbenega reda: medved in človek sta drug drugemu is, in fact, both a sign and a condition of social order. Bear and man are each other’s dobra družba, ki si medsebojno odobravata svoja hudodelstva. super-society, each sanctioning the other’s crimes and vice versa. 46 Maja Pasarić 47 Institute of Ethnology and Folklore Research, Zagreb, Croatia e-mail: maja@ief.hr How To Tame a Bear or Harness the Kako ukrotiti medveda oziroma Wild Within vpreči divje znotraj nas Throughout history, the human attitude towards bears has been a rather ambiguous Zgodovinsko gledano je bil človekov odnos do medveda bolj kot ne dvoumen. Segal one. Aspects of this attitude have ranged from admiration and reverence, to control je vse od občudovanja in oboževanja do nadzora in dominacije človeka nad njim, kar and domination enacted by humans over bears, as attested by archaeological evi-dokazujejo tudi arheološke najdbe, ki izhajajo od samih začetkov skupne zgodovine dence from the earliest periods of their shared prehistory. Following up on previous človeka in medveda. Ta prispevek izhaja iz predhodnih raziskav in bo pregledal etno-investigations, this contribution will employ a cross-cultural perspective, consulting loške in folklorne podatke iz prehoda 19. v 20. stoletje z medkulturne perspektive, pri ethnographic and folklore data from the end of the 19th and beginning of the 20th čemer bo uporabil sodobne kulturne prakse in digitalno folkloro z namenom preučiti centuries, as well as contemporary cultural practices and digital folklore to examine različna srečanja človeka z medvedom, pri katerih sta bila oba telesno ali čustveno various human-bear encounters in which bears and humans affected each other bo-prizadeta. Prispevek bo upošteval čustva, ki so morda oblikovala posamezne naracije dily and emotionally. The contribution will consider what emotions might have sha-in prakse ali po so bila morda izražena v njih in so skupaj ustvarila močno čustveno ped specific narratives and practices, or might have been expressed in them, together atmosfero, ki vpliva na obe vrsti. creating powerful affective atmospheres for both species. 48 Helena Pedersen 49 University of Gothenburg, Department of Pedagogical, Curricular and Professional Studies, Gothenburg, Sweden e-mail: helena.pedersen@gu.se Živalski ekshibicionizem kot Animal Exhibitionism as Pedagogical pedagoško delo: kritična analiza Work: A Critical Analysis of Exotic medijskih šovov zbiralcev Animal Collectors’ Media Shows eksotičnih živali Why is collecting, breeding, and public teaching about exotic animals a means for Zakaj je zbiranje, vzreja in izobraževanje javnosti o eksotičnih živalih za nekatere some men’s empire-building around themselves as media personalities? While zool-moške pot do lastnega imperija in slave? Strokovnjaki s področja zoologije govorijo ogy professionals speak of charismatic megafauna as major zoo attractions, anoth-o impresivni mega-favni kot glavni atrakciji živalskih vrtov, po drugi strani pa lahko er kind of charismatic mega-personality seems to build successful careers precisely vidimo vzpon impresivnih megaprofilov, ki očitno gradijo uspešne kariere ravno s upon the appropriation and public showing-off of the “exotic” animals under their pomočjo apropriacije, razkazovanja in domnevno strokovnega znanja o »eksotih«, ki care – and their presumed scientific knowledge regarding these animals. This paper so v njihovi oskrbi. Prispevek predstavlja idejo o bodoči projektni raziskavi, ki se bo presents an idea for a forthcoming research project focusing on the pedagogical work osredinila na pedagoško delo medijskih osebnosti, moških, ki so, tako na Švedskem of male media personalities who – in Sweden and elsewhere around the world – have kot globalno, postali slavne narodne ikone, ker so prevzeli vlogo izobraževalcev jav-become celebrated national icons for taking on the role of public educators on the nosti, ki prenašajo znanje o eksotičnih živalih tako, da jih razkazujejo očarani publi-behaviors of exotic animals, and showing them off to a fascinated audience on TV, ki na televiziji, v časopisih in v živalskih vrtovih. Vprašanja, ki se nam pri tem zastav-in newspapers, and at zoos. The questions asked are; what sort of pedagogical work ljajo, so: kakšen pedagoški pristop uporabljajo ti »strokovnjaki« s področja živali, ko is engaged when these animal “experts” take on the role of public educators? What prevzamejo vlogo izobraževalcev javnosti? Kakšna je premisa tovrstnega popularnega are the premises of this kind of popular education, and what are the implications izobraževanja in kaj to pomeni za živali, ki so del tega procesa? Pri našem delu bomo for the animals involved? Three different theoretical approaches to exploring these uporabili tri različne teoretske pristope: študija moškosti/teorija intersekcionalnosti questions will be discussed: Masculinity studies/intersectional theory (Ganetz 2009); (Ganetz 2009), študije performansa/zooeza (Chaudhuri 2007) in organizacijske študije/ performance studies/zooesis (Chaudhuri 2007); and organization studies/animal labor teorije o delu živali (Blattner et al. 2020; Tallberg & Hamilton 2023). theory (Blattner et al. 2020; Tallberg & Hamilton 2023). 50 Anja Radaljac 51 Independent researcher, Celje, Slovenia e-mail: anja.radaljac@gmail.com Witches and their Familiars at the Čarovnice in njihove čarovniške Intersection Between Speciesism (nečloveške) živali na preseku med and Sexism speciesizmom in seksizmom Through the postsecularism of philosophers like Rossi Braidotti and the ecofeminist Prispevek se bo skozi postsekularni pristop (Rosi Braidotti) ter skozi ekofeministično Carol J. Adams, as well as a broader anticolonialistic view, this paper takes a closer (Carol J. Adams) ter širšo antikolonialistično perspektivo ukvarjal z vprašanjem, kako look at how the identities of a witch and their familiar exist as historical, political, re-identitete čarovnice in čarovniških živali obstajajo kot zgodovinski, politični, religi-ligious, and social constructs. The paper examines the characteristics of witches and ozni in družbeni konstrukti. V ospredju bo vprašanje značilnosti čarovnice in čarov-their familiars as political subjects in a historical framework, as well as the ways they niških živali kot političnih subjektov v zgodovini, na kakšen način so ti obstajali kot exist as social and religious constructs, and how now, retrospectively, they also exist družbeni in religijski konstrukti nekoč in kako zdaj, s časovnim odmikom, obstajajo as historical constructs. We examine what kind of role myths and folklore played, and tudi kot historični konstrukti. Avtorica bo obravnavala tudi, kakšno vlogo so pri tem how they contribute to the identity of a witch and their familiars in the context of sex, odigrali mitologija in folklora, na kakšen način so prispevali k vzpostavljanju identite-gender, and species. From the postsecularist point of view, the article examines the te čarovnice in njene živali tako po spolu kot po tipu zaznamovane identitete. Z vidika ways in which women and non human animals were robbed of not just their spiritual-postsekularizma se vzpostavlja vprašanje, na kakšne načine je bila ženskam in nečlo-ity, but also their knowledge, and the ways in which the relationships between witches veškim živalim v teh procesih odvzeta njihova duhovna razsežnost ter njihova vednost; and their familiars were used to promote sexist and speciesist modes and models of na kakšen način se je razmerje med čarovnicami in čarovniškimi živalmi uporabljalo, thinking, being, and acting that harmed them both. From the ecofeminist view we ex-da se je zaostrovalo seksistične in speciesistične modele mišljenja in delovanja, ki so amine how oppressions of women and non-human animals were bound in a way that na ključne načine kvarno vplivali tako na ene kot na druge. Z vidika ekofeminizma bo both of them lost their autonomy and inherent value, both of which were turned into izpostavljeno, kako se izkoriščanje ženske in nečloveške živali v tem kontekstu pre- “evil”. From an anticolonialist standpoint, the paper addresses the question of how the pleta na tak način, da je tako prvim kot drugim odvzeta njihova avtonomija, celovitost category of “witch” was used in imperialistic politics – where we have, historically, not in inherentna vrednost ter kako je preobražena v »zlo«. Z vidika antikolonializma bo only appropriation of women’s knowledge in the European context, but an erasure of v ospredju vprašanje, kako je bila kategorija čarovnice uporabljena v okviru imperi-women’s knowledge in colonies – and of how this contributed to a global decline in alističnih teženj, kjer je, historično gledano, prihajalo ne le do apropriacije vednosti the cultural diversity of ways of understanding nature, ecosystems, and non-human žensk v evropskem kontekstu, temveč tudi do izbrisa znanj žensk v evropskih koloni-animals, and the human relationship to them. jah, in kako je to prispevalo h globalnemu upadu raznolikosti vednosti v odnosu do narave, okolja in nečloveških živali ter razumevanja človeškega odnosa do njih. 52 Katarina Radaljac 53 Independent researcher, Krško, Slovenia e-mail: katarina.radaljac@gmail.com Nekaj misli o ne-človeških Some Thoughts about Non-human živalskih glasbenicah_kih in Musicians and the Reasons to Accept razlogih za njihovo sprejetje v polje them in the Field of Art-Music glasbene umetnosti This paper addresses the contact points between the oppression of women and of Prispevek obravnava stične točke zatiranja žensk in nečloveških živali v polju glasbene non-human animals within the field of music. Through the concepts of intersectional-umetnosti. Prek konceptov intersekcionalnosti in logike dominacije preučuje poveza-ity and the logic of domination, the paper examines the connections between sexism ve med seksizmom in speciesizmom na tem področju. Če je bilo v 19. stoletju običaj-and speciesism in that field. As it was common in the 19th century that a woman could no mišljenje, da ženska ne more biti skladateljica, je danes običajno prepričanje, da not be a composer, today it is common to think that non-human animals are not capa-nečloveške živali niso sposobne biti glasbene_i agentke_i. S pristopi zoomuzikologije ble of being musical agents. With approaches of zoomusicology, the paper challenges prispevek izpodbija to idejo in hkrati omenja spregledane aktualne primere seksizma this idea and at the same time mentions overlooked examples of contemporary sex-na tem področju. Avtor_ica se sprašuje o najpomembnejših perspektivah človekove ism within the field. The author questions the most important perspectives by which identifikacije v odnosu do drugih bitij in razmišlja o protislovjih, ki se pojavljajo v njih. humans identify themselves in relation to other beings, and considers the contradic-Na primer, ljudje nečloveškim živalim odrekamo zmožnost ustvarjanja lastne kulture tions in them. For example, humans are denying non-human animals the capability in zmožnost umetniškega izražanja, hkrati pa na podlagi istih zmožnosti krepimo in of creating their own culture and the possibility of expressing themselves artistically, poveličujemo svoj obstoj. S takšnim utrjevanjem »superiornega položaja« človeka v but are at the same time reinforcing and glorifying our very existence based on the svetu tudi opravičujemo svoje nehumano in nepotrebno, škodljivo vedenje, zasužnje-same capabilities. By reinforcing our “superior position” in the world, we are also vanje in trpinčenje drugih živih bitij. S predstavitvijo nove ideje o obogatitvi temeljnih making excuses for our inhumane and unnecessary harmful behavior in the enslave-principov aplikativne etnomuzikologije (s pomočjo zoomuzikologije) avtor_ica spod-ment and torment of other living beings. With the introduction of a new idea regard-buja rušenje hierarhičnih zamejitev, ki so prisotne v naši družbi in znotraj glasbene ing the enrichment of the main principles of applied ethnomusicology, with the help umetnosti. Predlaga razširitev temeljnih ciljev aplikativne etnomuzikologije tudi na of zoomusicology, the author encourages the demolition of hierarchical delineations nečloveške živalske družbe. Avtor_ica zagovarja tezo, da je z zvočno in glasbeno cen-present in our society and in the field of art-music, and suggests an expansion of the tralizirano intervencijo, izvedeno v družbi, ki je odgovorna za zatiranje druge (nečlo-basic goals of applied ethnomusicology to include nonhuman animal societies. The veške družbe), mogoče vplivati na zasuk zatiralnega vedenja ter da je intervencijo author defends the thesis that, with sound and music, a centralized intervention per-mogoče obravnavati kot dejanje aplikativnega etnomuzikološkega dela. Prispevek na formed within one that is society responsible for the oppression of another (non-hu-koncu obravnava predlog obogatitve področja glasbene umetnosti, in sicer s spoštlji-man based society), the change can be made, and that the intervention can be con-vim sodelovanjem med ljudmi in našimi nečloveškimi prijatelji_cami, skozi medvrstno sidered as an act of applied ethnomusicology work. In conclusion, the paper suggests zvočno komunikacijo. an enrichment within the field of art music, with respectful collaborations between humans and our non-human friends, through interspecies musical creations. 54 Ulrike Schmid 55 University of Innsbruck, Faculty of Education, Innsbruck, Austria e-mail: ulrike.schmid@student.uibk.ac.at Squirrel, Lynx, Field Mouse. How School Textbooks Contribute Veverica, ris, poljska miš. to Speciesism Kako šole prispevajo k speciesizmu Animals are almost omnipresent in the context of socialization and education. Col-V kontekstu socializacije in izobraževanja so živali več ali manj vseprisotne. Kolektiv-lective knowledge regarding other species usually emerges pre-linguistically and is no znanje o drugih vrstah se običajno razvije pred razvojem jezika in se ga normalizira habitualized within the framework of the most diverse cultural practices during all v kontekstu zelo različnih kulturnih praks, prisotnih v vseh razvojnih fazah otroka in developmental phases of children and adolescents. In this context, the institution of adolescenta. V tem kontekstu ima institucija šole vzgojno funkcijo v dveh pomenih school has an educational function in both senses of the word. Knowledge transported besede: znanje, ki se prenaša v šolskem sistemu, ima informacijski učinek, po drugi through school has an informative effect on the one hand, and forms learning subjects strani pa ustvarja učeče se subjekte. Pedagoški pripomočki, kot na primer učbeniki, on the other. Textbooks, as teaching and learning aids, fulfill the function of holding ohranjajo tisto kolektivno znanje, ki se smatra relevantno tako v lingvističnem pome-and preserving collective knowledge that is deemed relevant, both linguistically and nu kot vizualno (črno-belo), tako za učitelje kot za učence. Kot paedagogicum, infor-visually (in black and white), for teachers and learners. As paedagogicum, informa-matorium, politicum in constructorium (Stein 1979; Höhne 2003) so učbeniki ključni torium, politicum and constructorium (Stein 1979; Höhne 2003), textbooks make an za prenos socio-kulturnih norm, vrednot in nazorov (Fend 2008), kar vključuje tudi essential contribution to the passing on of socio-cultural norms, values, and world-diskurzivni prenos interpretacij, odnosov in kulturnih praks, ki neposredno vplivajo views (Fend 2008), which also includes the discursive transmission of interpretations, predvsem na druge živalske vrste. Članek s perspektiv kritičnih animalističnih in člo-attitudes, and cultural practices that directly affect other species. This paper therefore vek – žival študij (CAS, HAS) rekonstruira, kako so učbeniki in vizualni teksti udeleženi seeks to reconstruct, from the perspective of HAS/CAS, the way in which textbooks, pri ustvarjanju hierarhije živalskih subjektivitet in kateri specifični pogled na druge or their written and visual texts, are involved in hierarchizing animal subjectivities in vrste se v tem procesu uporablja in izvaja. Kritično-diskurzivna perspektiva kaže na a certain way, and which specific view of other species is practiced in the process. A značilne vzorce in strategije reprezentacije, ki temeljijo na določenih primerih. Pred-critical-discursive perspective outlines typical patterns and strategies of representa-met raziskave so avstrijski učbeniki s področja biologije in okoljskih študij za 5. razred tion based on several examples. The objects of the study are Austrian textbooks for the (za učence, stare deset do enajst let). biology and environmental studies subjects of the 5th grade (10–11-year-old pupils). 56 Reingard Spannring, Tomaž Grušovnik 57 University of Innsbruck, Institute for Educational Science, Innsbruck, Austria; University of Primorska, Faculty of Education and University of Maribor, Faculty of Arts, Slovenia e-mails: reingard.spannring@uibk.ac.at, tomaz.grusovnik@pef.upr.si Education for a More-Than-Human Izobraževanje za več-kot-človeški World: Current Issues in Critical svet: trenutni problemi kritične Animal Pedagogy animalistične pedagogike Critical animal pedagogy seeks to deconstruct anthropocentrism and speciesism, both Kritična animalistična pedagogika (KAP) razgrajuje antropocentrizem in speciesizem, of which are essential pillars of Western economies, and deeply pervade our societies, ključna gradnika zahodnih ekonomij, ki prežemajo našo družbo, kulture in tudi šolske cultures and, not least, our education systems. CAP does not just want to destabilize sisteme. Cilj KAP ni le oslabiti človeški vpliv v abstraktni obliki, ampak tudi aktivno human power in the abstract, but actively supports cultural and political practices that podpira kulturne in politične prakse, ki predrugačijo naš odnos z živalmi v vseh sferah reconstruct our relations with non-humans across society. Such a social transforma-družbe. Tovrstna socialna transformacija, ali celo revolucija, je možna le, če znanje in tion – or revolution, even – is only possible if knowledge and social critique leave the socialna kritika zapustita slonokoščeni stolp znanosti in navdihneta vse željne znanja, ivory tower of academia, and if learners are inspired to apply them in their daily lives. da uporabijo načela KAP v vsakdanjem življenju. Da bi to dosegli, je KAP razvila širok In the pursuit of these aims, CAP has developed a wide spectrum of non-invasive and spekter neinvazivnih in neitervenističnih možnosti, primernih za različne starostne non-interventionist opportunities for various age groups and school subjects. With skupine in šolske predmete. Gledano s filozofskega vidika, se načela KAP naslanjajo na respect to its philosophical frame, CAP positions itself in the tradition of critical theo-tradicijo kritične teorije in pedagogike, predvsem na razmišljanja Paula Freira, njegove ry and pedagogy, most notably Paulo Freire’s pedagogy of dialogue, conscientization, pedagogike dialoga, ozaveščanje in politizacijo. Vendar pa diskusija dela tega brazilske-and politicization. However, while often referring to this Brazilian educator, the dis-ga pedagoga ne seže dlje od kritike njegovega antropocentričnega humanizma. cussion of his work has stopped short of a critique of his anthropocentric humanism. Ko poudarjamo nujnost dekonstrukcije antropocentrizma, kompleksa živalske proi-While we underpin the necessity of deconstructing anthropocentrism and the animal zvodne industrije ter spodbujanja veganstva, hkrati izpostavljamo potrebo po boljšem industrial complex, and of fostering veganism, we argue that we need a better concep-konceptualnem in praktičnem razumevanju nenasilnega odnosa na relaciji človek – tual and practical understanding of non-abusive human-animal relations in the field žival na izobraževalnem področju. Zato predlagamo bolj natančno, prefinjeno disku-of education. To this end, we suggest that a more nuanced discussion of the full range sijo, ki v celoti obsega dela Paula Freire in bi bila v pomoč pri navduševanju ljudi za of Freire’s work would provide helpful inspiration for CAP. Among the issues up for načela KAP. Med temami za konstruktivno diskusijo so možnosti in omejitve izobra-productive discussion are the possibilities and limits of educating (human) oppres- ževanja (človeških) zatiralcev, filozofska debata o pomenu osvoboditve za (nečloveški) sors; a philosophical debate about what liberation can mean for non-humans in the živalski svet v okviru humanistične tradicije tega koncepta, osnove etologije in peda-face of the humanistic tradition of this concept; the necessary foundations in ethology goške teorije potrebne za konceptualizacijo nečloveških živali kot aktivnih učečih se and educational theory to be able to conceptualize nonhuman animals as active learn- (ne le kot žrtve) in kako uveljaviti koncepte dialoga Paula Friere učitelj – učenec in ers (not only as victims); and how to apply Freire’s concepts of dialogue, teacher-stu-protikulture na področju odnosov človek – žival na način, ki upošteva poziv KAP k dent, and counterculture to human – animal relations in a way that takes CAP’s calls »poslušanju živali« in k »učenju z njimi in od njih« ne le kot metaforo, ampak kot pogoj to “listen to animals” and to “learn with and from them” not only as metaphor, but as za uveljavljanje KAP v praksi. grounds for actual praxis. 58 Tara L. Teel, Michael J. Manfredo 59 Colorado State University, Fort Collins, USA e-mails: tara.teel@colostate.edu, michael.manfredo@colostate.edu An Enduring Colonial Legacy has a Trajna kolonialna zapuščina Global Effect on Human Values globalno vpliva na človeške Toward Wildlife vrednote do divjih živali One of the most significant historical forces affecting current values toward animals Ena najpomembnejših zgodovinskih sil, ki je vplivala na sedanje vrednote do živali around the world was the intense wave of colonization emanating from Western Eu-po vsem svetu, je bil močan val kolonizacije iz zahodne Evrope, ki se je začel konec rope, and beginning in the late 1400s. The imperialistic drive arising from competition 15. stoletja. Imperialistični vzgib, ki je bil posledica tekmovalnosti med evropskimi among European powers completely reshaped the world in just four hundred years. We silami, je v samo štiristo letih popolnoma spremenil svet. Raziskujemo, kako so ti ko-examine how these colonial origins have shaped, and had a lasting effect on, human lonialni začetki oblikovali in trajno vplivali na človekovo razmišljanje o prostoživečih thought about wildlife in the Americas, and the institutions of wildlife management živalih v Ameriki in na institucije upravljanja prostoživečih živali na globalni ravni. Na more globally. Using data from a 2021–2023 survey of over 20,000 residents in 36 coun-podlagi podatkov iz ankete iz obdobja 2021–2023, v kateri je sodelovalo več kot 20.000 tries, we explored this question through an investigation of cross-cultural differences prebivalcev iz 36 držav, smo to vprašanje raziskali s preiskavo medkulturnih razlik v in present-day values toward wildlife. We focused on countries of Euro-American ori-današnjih vrednotah do prostoživečih živali. Osredinili smo se na države evro-ame-gin, not only because of the direct implications for the lands, peoples, and biodiversi-riškega izvora, ne le zaradi neposrednih posledic za dežele, prebivalstvo in biotsko ty of those countries, but also because the prevailing institutions of science and prac-raznovrstnost teh držav, temveč tudi zato, ker so prevladujoče institucije znanosti in tice emerging from Euro-American (Western) countries have provided the normative prakse, nastale v evro-ameriških (zahodnih) državah, predstavljale normativno podla-foundation for conservation worldwide. Findings reveal that the colonization of Latin go za varstvo narave na svetovni ravni. Ugotovitve kažejo, da je kolonizacija Latinske America by the countries of the Iberian Peninsula fostered mutualism values toward Amerike s strani držav Iberskega polotoka spodbujala vrednote vzajemnosti do prosto-wildlife, while the colonization of North America by Great Britain and northern Europe živečih živali, medtem ko je kolonizacija Severne Amerike s strani Velike Britanije in fostered domination values. Whereas domination values view animals as resources to severne Evrope spodbujala vrednote dominacije. Medtem ko vrednote dominacije na be used for human benefit, and to be eliminated if they are problematic, mutualism živali gledajo kot na vire, ki jih je treba uporabljati v korist ljudi in jih odstraniti, če so values see animals as having rights like humans and belonging to part of one’s social problematične, vrednote vzajemnosti na živali gledajo kot na tiste, ki imajo pravice kot community. Our findings further suggest that these cross-country value differences are ljudje in pripadajo delu družbene skupnosti. Naše ugotovitve nadalje kažejo, da so te linked to differences inherent in Protestant versus Catholic religious cultures and soci-razlike v vrednotah med državami povezane z razlikami, značilnimi za protestantske eties. Importantly, the prevalence of mutualism versus domination values in a country in katoliške verske kulture in družbe. Pomembno je, da je razširjenost vrednot vzaje-is strongly associated with preferred ways that wildlife should be managed. For exam-mnosti v primerjavi z vrednotami dominacije v državi močno povezana z želenimi na-ple, in mutualism-oriented countries, we found less support for the lethal removal of čini upravljanja prostoživečih živali. V državah, ki so usmerjene v mutualizem, smo na wildlife species involved in various human-wildlife conflict situations (e.g. crop dam-primer ugotovili manjšo podporo odstrelu prostoživečih vrst, ki so vpletene v različne age, vehicle collisions, zoonotic disease, attacks on pets/livestock, attacks on humans). konfliktne situacije med človekom in prostoživečimi živalmi (npr. škoda na pridelkih, The wildlife management profession is currently in a period of transition motivated by trki z vozili, zoonotične bolezni, napadi na hišne živali/živino, napadi na ljudi). Stroka recognition of the diversity of wildlife values across the world, as well as by long-term upravljanja prostoživečih živali je trenutno v prehodnem obdobju, ki ga spodbujajo research showing a rise in mutualism values in North America. In addition to show-priznavanje različnih vrednot prostoživečih živali po vsem svetu ter dolgoročne razi-casing the overall results of this global effort, we will highlight findings that depict the skave, ki kažejo na porast vrednot vzajemnosti v Severni Ameriki. Poleg prikaza splo-sociocultural context of wildlife conservation in Slovenia. šnih rezultatov teh globalnih prizadevanj bomo izpostavili ugotovitve, ki prikazujejo družbeno-kulturni kontekst ohranjanja prostoživečih živali v Sloveniji. 60 Tok Thompson 61 University of Southern California, Pasadena, USA e-mail: tokthompson@gmail.com The Lion and the Mouse (ATU 156): Compassion as a Trans-special Lev in miš (ATU 156): sočutje kot Rhetoric transspecialna retorika Contemporary times have seen an explosion in discourse regarding other-than-hu-Dandanes smo priča eksploziji diskurzov o več-kot-človeških udeleženih in idejah o man stakeholders, often accompanied by notions of legal rights and protections. How zakonskih pravicah in zaščitah. Kako naj v tem prepletenem življenju na našem plane-to make sense of other agents, and other stakeholders, in an entwined existence on tu razločujemo med drugimi vršilci in drugimi predstavniki? Kar nekaj raziskovalcev planet Earth? Compassion has been mentioned by several scholars as a possible candi-omenja sočutje kot možnega kandidata za premagovanje teh težav. Prispevek govori o date for navigating such issues. I discuss how folklorists can bring in both indigenous tem, kako lahko folkloristi z uporabo perspektive avtohtonih ljudstev in z novimi in-views and emerging data from ethology in order to help show how compassion is not formacijami s področja etologije prikažejo, da sočutje ni vezano le na človeka, ampak limited to humans. Rather, it seems instead to be an essential part of much of life on je bistvena sestavina večine življenja na zemlji, vključno (a ne omejeno) s človeškimi Earth, including (but not limited to) human and other-than-human linkages and folk in nečloveškimi povezavami in folklornimi skupinami. Tako v zgodbi Lev in miš ( The groups. As in the tale of the Lion and the Mouse (ATU 156), the rhetoric of compassion Lion and the Mouse, ATU 156) retorika sočutja omogoča resnično postčloveški odnos allows a truly posthuman approach towards crafting inter-special ethics, and allowing pri oblikovanju interspecialne etike in s tem prispeva k razumevanju nekaterih edin-us to understand some of the unique folk groups, including inter-special folk groups, stvenih folklornih skupin in tudi interspecialnih folklornih skupin, ki izhajajo iz te that can arise via this powerfully motivating force. motivirajoče sile. 62 Branislava Vičar 63 University of Maribor, Faculty of Arts, Maribor, Slovenia e-mail: branislava.vicar@um.si Exposed Animal Bodies: Izpostavljena živalska telesa: The Photographic Observation of fotografsko opazovanje prostora the Body-Space of the Anthropocene telesa v antropocenu During the Anthropocene, human activities have become a geomorphological and Kolektivne človeške dejavnosti so v antropocenu postale geomorfološka in geo-geological force “pushing the Earth into planetary terra incognita” (Steffen, Crutzen, loška sila, ki »potiska Zemljo v planetarno terro incognito« (Steffen, Crutzen in and McNeill 2011, 614). Using Multimodal Critical Discourse Analysis (Kress & Van McNeill 2011: 614). S pomočjo multimodalne kritične diskurzivne analize (Kress Leeuwen 1996, Machin & Mayr 2012, Ledin & Machin 2019), I will analyze photographs & Van Leeuwen 1996, Machin & Mayr 2012, Ledin & Machin 2019) bom analizirala capturing the devastation wrought by industrial agricultural systems, resource deple-fotografije, ki prikazujejo opustošenje kot posledico delovanja industrijskih agrikul-tion, and environmental degradation in the 21st century. In this paper, I will place turnih sistemov, izčrpavanja virov in okoljske degradacije v 21. stoletju. Osredinila se the relationship between animal bodies and ruined ecosystems or agricultural envi-bom na razmerje med živalskimi telesi in uničenimi ekosistemi oziroma agrikultur-ronments, as depicted through the lenses of the award-winning photojournalists Jo-nimi okolji, kakor je prikazano skozi objektive nagrajenih okoljskih fotoreporterk_jev Anne McArthur, Timo Stammberger, and Aaron Gekoski, at the forefront. It is not only Jo-Anne McArthur, Tima Stammbergerja and Aarona Gekoskega. Pozornost bo torej the exposed animal bodies (i.e. bodies impacted by the climate crisis and ecological usmerjena tako na izpostavljena živalska telesa (tj. telesa, ki jih prizadevata podnebna destruction; confined, depleted, or genetically modified animal bodies) that are of kriza in ekološka destrukcija; ujeta, izčrpana ali gensko spremenjena živalska telesa), interest, but also the environments in which these bodies are photographed. These kakor tudi okolja, v katerih so fotografije posnete. Ta okolja niso zgolj ozadje, ampak environments do not merely provide backdrops but also affect animal bodies, whose učinkujejo na živalska telesa in razkrivajo različna mesta izpostavljenosti, ki kažejo vulnerability when exposed is demonstrated through an exploration of the various na ranljivost izpostavljenih živalskih teles. To so mesta izbrisa in razlastitve (kot so sites of exposure in the analyzed photographs. These are places of erasure and ex-plantaže oljnih palm), gozdni požari ali okolja industrijske reje živali. V seriji fotogra-propriation (such as palm oil plantations), bushfires, or factory farm environments. fij, ki se osredinja na infrastrukturo živalske agrikulture, se portreti živali razširjajo v In the photo series focusing on the infrastructure of animal agriculture, the portraits okolja industrijske reje, ki ni nikoli zgolj prizorišče dogajanja. Kot gledalke_ci lahko ta of animals expand into factory farm environments, underscoring the fact that, for mesta beremo kot »materialne memoarje« (Alaimo 2016), ki kažejo, kako različne ob-animals, these places are never merely background. As viewers, we can read these like izkoriščanja živali spreminjajo njihova telesa. Ti materialni memoarji imajo torej places as “material memoirs” (Alaimo 2016) that portray how severe forms of animal potencial za etično rekonfiguracijo živalskih teles. exploitation profoundly alter their bodies. These material memoirs, then, have the potential to become sites for the ethical reconfiguration of animal bodies. 64 Keiko Wells, Akiko Mieda 65 Ritsumeikan University, Kyoto, Japan; University of Tokyo, Tokyo, Japan e-mails: keikowells22@gmail.com, amieda@l.u-tokyo.ac.jp Fox-Possession in Medieval Japan: Ko lisica obsede človeka: realnost Reality of the Belief and Treatment prepričanja in zdravljenja bolezni of the Illness as a Shadow of kot senca političnih nemirov na Political Unrest Japonskem v srednjem veku This paper introduces the relationship between animals and people, and the kind of Članek obravnava odnos med živalmi in ljudmi ter razumevanje živalske eksistence existence people regarded animals as, in medieval Japanese society, analyzing the na Japonskem v srednjem veku z analizo primera lisice (kitsune). V srednjem veku case of foxes (kitsune) as an example. In medieval Japan, the fox was considered to be so na Japonskem verjeli, da je lisica žival, ki ima moč nad človeškim telesom in an animal with the power to exert various effects on the human body and spirit. A typ-dušo. Tipični tovrstni primer je fenomen »ko lisica obsede človeka« (kitsune-tsuki). ical example is the phenomenon known as “fox possession” (kitsune–tsuki). The term Koncept »ko lisica obsede človeka« se nanaša na stanje, v katerem lisica obsede člo- “fox possession” refers to a condition in which a fox takes possession of a human body, veško telo oziroma postane eno z njim. Ta obsedenost načne človekovo telesno in or becomes one with the human body. The “fox possession” causes the human’s phys-mentalno zdravje. Članek se osredinja na specifične primere, ko lisica obsede člo-ical and mental health to deteriorate. As a specific example of “fox possession,” this veka, v smislu »bolezni« in na z njimi povezane dogodke, ki so se zgodili v vladajoči paper will discuss “diseases” and related incidents seen during the ruling structure of strukturi Japonske v 15. stoletju. Ko so šogun ali njegovi najbližji v 15. stoletju zbole-15th-century Japan. In the 15th century, when a shogun or his closest family fell ill, fox li, so najprej sumili, da je lisica obsedla bolnika. Ta bolezen se je pogosto kazala kot possession was the first reason suspected. The “fox-possessed” illness often showed duševna motnja, zdravilo pa je bilo izgon lisice iz bolnega telesa s pomočjo čarov-the symptoms of a mental disorder. The treatment was to expel the fox from the sick ništva, kot je na primer budistična ezoterična praksa Yin-Yang-Do. body by means of magical arts, such as esoteric Buddhist practices and Yin-Yang-Do. Zdravljenje bolezni s pomočjo magije, čarovništva, je izhajalo iz budistične prakse The premise of curing illnesses through magical art was, in fact, based on the prev-in je prevladovalo v političnem življenju na Japonskem že od 12. stoletja dalje, tj. ob alence of Buddhist practices among the political powers since the 12th century, the samem začetku srednjega veka. Ljudje so se posluževali budističnih ritualov tako, dawn of the Middle Ages. Buddhist rituals were used to kill political enemies through da so, na primer, ubili politične nasprotnike s pomočjo magije. Ko so šogun ali pa a magical power that people thoroughly believed in. In other words, when a shogun člani njegove družine zboleli, je to pomenilo prisotnost političnih nasprotnikov, ki and his relatives fell ill, it immediately implied the presence of political enemies who so »poslali lisico, da obsede« um in telesa vladajočih z namenom, da jih pahne v “set the foxes to possess” the minds and bodies of those who were in power, in order bolezen in posledično s pozicije moči. Tako je bila lisica žival, ki je simbolizirala to plunge them into sickness, and ultimately bring about their fall from power. To politični nemir v srednjem veku na Japonskem. conclude, the fox was an animal that symbolized political unrest in medieval Japan. 66 Kalina Zahova 67 Bulgarian Academy of Sciences, Institute for Literature, Sofia, Bulgaria e-mail: kalinaz@abv.bg Representations of Nonhuman Animals in Bulgarian Literary Reprezentacija nečloveških živali v Education bolgarski literarni vzgoji This presentation will emphasize the importance of what we teach children, be it the Predstavitev se osredinja na pomen vsebin, ki se jih otroci učijo v izobraževalnem habituation of anthropodomination or care towards other living beings. In the pres-procesu; gre za privajanje na antropodominacijo ali pač skrb za druga živa bitja? ent Western world, cruelty gets carefully normalized through a complex system of Zahodni svet je ustvaril kompleksen sistem prvin, s katerimi dandanes počasi, a go-components that mask reality. This occurs at home, at educational institutions from tovo normalizira krutost in tudi zakriva resničnost naj je to doma, v izobraževalnih crèche to university, and through all artistic, cultural, media, and market channels. institucijah – od vrtca do univerze, ali v vseh umetniških, kulturnih, medijskih in It makes a difference whether the literary curriculum contains hunting short stories marketinških kanalih. Ni vseeno, ali šolski kurikulum vsebuje lovske kratke zgodbe or environmental ones, whether culture brings problems closer or further, whether ali pa zgodbe o okoljevarstvu, ali kultura probleme približuje ali jih oddaljuje, ali je violence is stigmatized or normalized. The way we socialize children and foster the nasilje stigmatizirano ali normalizirano. Kako socializiramo otroke in kakšne odno-relations they build with other animals is crucial to the relations between humans and se otroci razvijejo do drugih živali na splošno je izredno pomembno. other animals in general. Predstavitev bo z vidika izobraževanja sledila odnosom do nečloveških živali in ide-Through an educational perspective, this presentation will trace the attitudes towards ologijam, vključenim v kurikulum za pouk književnosti, ki ga je razvilo bolgarsko nonhuman animals, the human-nonhuman relations, and the ideologies included Ministrstvo za znanost in izobraževanje. S primerjavo uradnih programov v izbranih in the literature curriculum developed by the Bulgarian Ministry of Education and učbenikih bom izpostavila različne reprezentacije nečloveških živali v njih. Ugota-Sciences. Comparing the official programmes with certain literary textbooks, I will vljala bom, kateri avtorji, ki pišejo o naravi in nečloveških živalih, so vključeni v seek various representations of nonhuman animals in these textbooks. I will study kurikulum in o katerih njihovih delih učijo v šolah, katere interpretacijske smernice which authors who wrote about nature and nonhuman animals are included in the so podane, kateri pristop do odnosa človek – nečlovek je izbran in katere vrste raz-curriculum, which of their literary works are studied in school, what interpretational mišljanja se vzpodbuja in neguje. directions are offered, what approaches to the human-nonhuman relations are cho-sen, and what types of thinking are encouraged and cultivated. 68 Programme | Program 69 Monday | Ponedeljek, 16 Oct 2023 Tuesday | Torek, 17 Oct 2023 9.00–10.00 Registration / Registracija 9.30–10.00 Chair / Vodi: Daša Ličen Helena Pedersen 10.00–10.15 Opening ceremony / Otvoritvena slovesnost Animal Exhibitionism as Pedagogical Work: A Critical Analysis of Exotic Animal Collectors’ Media Shows / Živalski ekshibicionizem kot pedagoško delo: kritična analiza medijskih šovov zbiralcev 10.15–11.00 Marjetka Golež Kaučič eksotičnih živali Why and How Thinking Animals? / Zakaj in kako misliti živali? 10.00–10.30 Ulrike Schmid 11.00–11.30 Coffee break / Odmor Squirrel, Lynx, Field Mouse. How School Textbooks Contribute to Speciesism / Veverica, ris, poljska miš. Kako šole prispevajo k speciesizmu 11.30–12.00 Chair / Vodi: Branislava Vičar Reingard Spannring, Tomaž Grušovnik 10.30–11.00 Coffee break / Odmor Education for a More-Than-Human World: Current Issues in Critical Animal Pedagogy / Izobraževanje za več-kot-človeški svet: trenutni problemi kritične animalistične pedagogike 11.00–11.30 Chair / Vodi: Jelka Kernev Štrajn Maša Blaznik 12.00–12.30 Vesna Liponik Not Every Tradition is Good: Teenage Butchers - When Normalized Violence Against Animals is Part Anthropomorphism, Metamorphosis, Grotesque / Antropomorfizem, metamorfoza, groteska of School Curriculum / Ni vsaka tradicija dobra: najstniški mesarji – ko je normalizirano nasilje nad živalmi del šolskega kurikuluma 13.00–15.00 Lunch / Kosilo 11.30–12.00 Kalina Zahova 15.00–15.30 Chair / Vodi: Tomaž Grušovnik Representations of Nonhuman Animals in Bulgarian Literary Education / Anja Radaljac Reprezentacija nečloveških živali v bolgarski literarni vzgoji Witches and Their Familiars at the Intersection Between Speciesism and Sexism / Čarovnice in njihove čarovniške (nečloveške) živali na preseku med speciesizmom in seksizmom 12.00–14.00 Lunch / Kosilo 15.30–16.00 Jelka Kernev Štrajn 14.00–14.30 Chair / Vodi: Aleksandra Majić Skrbinšek What does an Animal Have to do with Concepts? / Kaj ima žival opraviti s koncepti? John Linnell Building Heuristics for Human-Wildlife Coexistence from Multi-Disciplinary Perspectives / 16.00–16.30 Branislava Vičar Oblikovanje hevristike za sožitje med ljudmi in divjimi živalmi z večdisciplinarnih vidikov Exposed Animal Bodies: The Photographic Observation of the Body-Space of the Anthropocene / Izpostavljena živalska telesa: fotografsko opazovanje prostora telesa v antropocenu 14.30–15.00 Tara Teel, Michael Manfredo An Enduring Colonial Legacy has a Global Effect on Human Values Toward Wildlife / 16.30–17.00 Coffee break / Odmor Trajna kolonialna zapuščina globalno vpliva na človeške vrednote do divjih živali 17.00–17.30 Chair / Vodi: Saša Babič 15.00–15.30 Irena Kavčič, Aleksandra Majić Skrbinšek Valentina Hribar Sorčan Recognizing the Benefits of Large Carnivore Presence in Slovenia: A Focus Group Study / Renewing Interest in Realistic Animal Painting on the Example of Rose Bonheur / Prepoznavanje koristi, ki jih prinaša prisotnost velikih zveri: metoda fokusnih skupin Obuditev zanimanja za realistično slikanje živali na primeru Rose Bonheur 15.30–16.00 Lizanne Henderson 17.30–18.00 Tok Thompson Fantastic Bears and Where to Find Them: Ways of Seeing Polar Bears in Fantasy Films, Fiction and The Lion and the Mouse (ATU 156): Compassion as a Trans-special Rhetoric / Folklore / Fantastični medvedi in kje jih najti: pogledi na severnega medveda v fantazijskih filmih Lev in miš (ATU 156): sočutje kot transspecialna retorika 20.00 Concert Shout and Sing / Koncert Zajuckaj in zapoj 18.00–18.30 Ana Bajželj Animals as Moral Agents in the Jain Tradition / Živali kot moralni akterji v džainistični tradiciji Wednesday | Sreda, 18 Oct 2023 8.00–20.00 Excursion / Ekskurzija 70 71 Thursday | Četrtek, 19 Oct 2023 9.30–10.00 Chair / Vodi: Vesna Liponik Anja Moric Changes in Attitude Towards Large Carnivores? / Spremembe v odnosu do velikih zveri? 10.00–10.30 Zoltán Nagy Bears and Humans in Siberian Perspective / Medvedi in ljudje v sibirski perspektivi 10.30–11.00 Maja Pasarić How To Tame a Bear or Harness the Wild Within / Kako ukrotiti medveda oziroma vpreči divje znotraj nas 11.00–11.30 Coffee break / Odmor 11.30–12.00 Chair / Vodi: Anja Moric Keiko Wells, Akiko Mieda Fox-Possession in Medieval Japan: Reality of the Belief and Treatment of the Illness as a Shadow of Political Unrest / Ko lisica obsede človeka: realnost prepričanja in zdravljenja bolezni kot senca političnih nemirov na Japonskem v srednjem veku 12.00–12.30 Saša Babič Animals as a Stereotyping and Characteristic Element in Slovenian Short Folklore Forms / Živali kot stereotipizacijski in označevalski element v slovenskh folklornih obrazcih 12.30–13.00 Mare Kõiva, Elena Boganeva Thinking Animals in Belarusian and Estonian Folklore / Misliti živali v folklornih legendah Belorusije in Estonije 13.00–15.00 Lunch / Kosilo 15.00–15.30 Chair / Vodi: Marjetka Golež Kaučič Katarina Radaljac Some Thoughts About Non-Human Musicians and the Reasons To Accept Them in the Field of Art-Music / Nekaj misli o ne-človeških živalskih glasbenicah_kih in razlogih za njihovo sprejetje v polje glasbene umetnosti 16.00–16.30 Božidar Flajšman Animals in Visual Communication / Živali v vizualni komunikaciji 16.30–17.00 Daša Ličen For Beasts, Against Savages: The Birth of Animal Care / Za živali, proti zverem: rojstvo skrbi za živali 17.00–17.30 Suzana Marjanić Why Is No One Trying To “Heal” Our Planet, But People Are Trying To Go to Mars?, Or, Time Strikes Back / Zakaj si nihče ne prizadeva »zdraviti« našega planeta, medtem ko si ljudje prizadevajo oditi na Mars? 17.30–18.00 Coffee break / Odmor 18.00–19.00 Final discussion / Zaključna razprava