The following text is an expanded version of a Twitter conference paper I presented back in 2018 (remember the world pre-pandemic?!) for the Computer Applications in Archaeology Twitter Conference. As such, it’s a bit out of date – however, I think some ideas from the paper are still worth considering, particularly as Open Access and digital engagement both become bigger topics in academic discourse across disciplines.
A brief overview of what an open access, world wide digital reference collection could look like (from the original presentation).
Social media platforms such as Twitter have allowed for a substantial increase in collaboration between academics, allowing access to information and advice from one side of the world to the other. This is especially true among both archaeologists and zooarchaeologists, who often turn to Twitter with faunal bones that they have been unable to identify so that another pair of zooarchaeological eyes can help. In many cases, Twitter has allowed access to reference collections that would have otherwise been inaccessible due to distance and monetary reasons.
Based on numerous experiences in using the zooarchaeology community on Twitter to successfully identify archaeofaunal bones, this paper proposes that the next logical step for continuing collaboration among zooarchaeologists to is to develop an international digital database of faunal bone references, crowdsourced from reference collections of zooarchaeologists and institutions around the world. This database could bring zooarchaeology into the Open Access movement that will arguably define the future of archaeology in the digital world.
With the rise in popularity and use of social media networks such as Facebook, Tumblr, and Twitter, it has never been easier to collaborate with academics across the world. This is especially true for the archaeology community on Twitter, in particular with zooarchaeologists. There are many instances of interactions on Twitter where zooarchaeologists and others in zoology-related fields have helped in the identifications of faunal remains based on photos posted by others. This has led to a common practice when faced with a mystery bone to tag photos with the hashtag #Zooarchaeology to get the attention of this community on Twitter. Of course, this is not only limited to one website – even before the rise of social media, the zooarchaeology community was helping each other with identifications and other issues through the JISCMail emailing list, which is still in use today with an online archive of answered questions. On Tumblr, another social media network specifically catering to bloggers, there are resources such as “Bone Identification”, which has readers send an anonymous Tumblr user photos of bones to be identified. This Tumblr blog has been in use since 2014 and is still actively identifying mystery bones, arguably due to the continuous interest in the identification, care, and collection of faunal bones often referred to as “vulture culture” online. With these examples in mind, I propose that the natural progression of these resources is an international digital reference collection that is open access to everyone.
There is precedence for such a large scale project in the form of numerous individual digital collections; some examples include BoneID (Abel and Butler 2016) and the University of Nottingham’s Archaeological Fish Resource. With advances in virtual technology, there have also been interactive, 3D references, such as the free paleontological models available from the Witmer Lab at Ohio University (Witmer 2015) and the specimen models available from the Virtual Zooarchaeology of the Arctic Project (Maschner et al. 2017).
The foundation for this hypothetical project has also been laid recently with Historic England’s project, led by David Orton and Eva Fairnell with consultation from other zooarchaeologists in Britain, called the National Zooarchaeological Reference Resource (NZRR); this online database hosts information regarding several British collections, including what kind of specimens are available, policies for access, and location and contact details. This allows for a “shortcut” of sorts, where zooarchaeologists and others in need of a specific specimen for reference can easily locate nearby collections that may be useful for their needs. Orton and Fairnell have stated that future plans for the NZRR may include consultation and support for further digitisation of collections and resources (Fairnell and Orton 2016; Fairnell and Orton 2017).
A future platform like that is clearly in demand, but I would suggest that the final goal should take the concept a step even further, based on the recent push for open access resources in archaeology: the creation of an internationally-sourced, digital reference collection. I propose that this occurs in stages, as I understand that such a large scale digitisation project will be logistically difficult to not only organise, but maintain over time. However, in this hypothetical case of having the time and labour available for such a project, I would first suggest that the existing NZRR continue to be built upon by supporting and encouraging digitisation projects, as suggested by Orton and Fairnell. By creating a database of these digital resources, hopefully other institutions will follow, seeing the increase in popularity and use of such resources. The ideal goal should be that this, in turn, leads to a collaborative effort between institutions around the world to synthesize digitised collections into one, all-inclusive one – not only would this promote the institution’s collection by providing the sort of details, but also increases the accessibility to the collection. Open access means that the resource needs to be able to be used by anyone, no matter their situation; as of now, some archaeologists are unable to physically visit reference collections that may be vital to their research. A digital reference collection would be vital in increasing this accessibility. Ideally, success in this sort of endeavour could create opportunities for the creation of more specific digital databases: paleopathology, butchery, taphonomy, etc. For zooarchaeologists, this would be a particularly useful collaborative effort, as it could help unify a lot of research around such topics that may otherwise cause confusion due to differences in opinion (i.e. the vague use of the word taphonomy, no real uniform definitions for types of butchery marks).
It is understandable that there could be concerns that the existence of such a database would render zooarchaeologists redundant and ultimately unnecessary. On the contrary, I’d argue that such a resource would help increase the interest in zooarchaeology. Again, the increased accessibility would not only aid in current research, but it may also introduce the field to others and allow for greater collaboration with what some may consider a relatively “niche” discipline. As older textual resources become harder to access, creating more open access databases will become more important to survive in the future.
Of course, the actual logistics of a large scale collaborative project like the one proposed in this paper would be difficult, if not impossible without many resources, time, and labour. And in truth, I do not have the answers to questions on how this should specifically be undertaken (although I am always open for suggestions and collaborations). However, I believe that this is a worthy goal that we, as zooarchaeologists, should try to achieve in the future. As the Internet continues to move us all closer together in the electronic world and allows us to work alongside each other despite the physical distances, I think archaeology as a whole must be fully committed to progressing towards a more open access future, lest the discipline is left in the past with the materials it studies.
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The following text is a transcript of a talk I gave in 2019 for the Decolonising Science Narratives workshop held at the Science Museum in London, UK. Although I have since changed my mind a bit on the topic (see my follow-up seminar talk I gave here), I feel like its important to have my original thoughts archived and accessible here on the blog.
Some important questions regarding the relationship between colonialist thought and zooarchaeological theory from the original presentation.
Archaeology is a discipline derived from colonialist thought. Originally supported and even encouraged by colonial enterprises, archaeology still maintains much of these Western/European methodologies and frameworks today; this is particularly pervasive in this discipline as much of this colonialist thought is foundational to many archaeological approaches, often excused as being “products of their time” (Atalay 2006: 280-282). In response, many archaeologists (specifically archaeologists of colour) have become critical of the discipline as a whole and have called for archaeology to be decolonised in theory and in practice.
It should come as no surprise that much of the current decolonisation movements stems from Indigenous archaeologists, particularly those from the unceded territories that are commonly referred to as the United States. The history of North American archaeology is a violent one, involving the theft and desecration of land, culture, and ancestors from Indigenous communities. Despite some improvements on the federal level, including the installation of the Native American Graves Protection and Repatriation Act (NAGPRA) in 1990, there is still much tension between Indigenous peoples and institutions that continue to retain and re-appropriate Indigenous remains and cultural objects (Nash and Colwell-Chanthapohn 2010). This, of course, is not unique to North America. Calls for repatriation of objects and remains now held in mostly European institutions have since dominated archaeological discourse for the past few decades (Hitchcock 2002; Curtis 2006; Aldrich 2009).
Archaeology is getting its needed reckoning, but not all of archaeology has been discussed. If we are to truly decolonise the discipline, we need to interrogate all parts of archaeology, regardless of how tenuous its connection to colonialism may seem. With that in mind, let us now turn to zooarchaeology.
The lack of attention that zooarchaeology has received in the decolonisation discourse is understandable; the subfield is, by definition, the study of faunal remains within the archaeological record. Decolonisation as an approach in archaeology has mainly targeted subfields that are more associated with humankind, such as bioarchaeology and material remains research – and for good reason. With so many ancestors and objects stolen from colonised communities and still held in Western/European museums and universities to this day, repatriation has been at the forefront of the decolonisation movement (Thornton 2016). I would argue, however, that zooarchaeology needs to be examined through the lens of decolonisation at some point.
Zooarchaeology has primarily been used to examine past economies and subsistence strategies (Crabtree 1990), a logical conclusion to finding animal remains scattered amongst an archaeological site. This utilitarian approach is somewhat all-encompassing within interpretation, however; although there is plenty of research into the more “abstract” or symbolic applications of non-human species in the past, usually the first questions that most zooarchaeologists ask are utilitarian in nature. Were these animals eaten? Were they hunted? Was their pelts and meat used? After that, human agency is often removed from the equation entirely. Were these remains from a natural death? Is this the result of predation? The more abstract interpretations, such as ritual or religious activity, are often one of the last considerations if not already evident by associated finds, such as human remains and material goods (Hill 1995; Morris 2008).
With this perspective, I posit that zooarchaeologists continue to perpetuate Western/European bias by centring utilitarian, anthropocentric approaches to the zooarchaeological record that uphold human/non-human binaries specific to the Western/European colonial experience. To further investigate the need for a decolonised zooarchaeology, let us continue to examine how ritual and religion, amongst other similarly related concepts, are often overlooked, perhaps in part due to the reliance of colonial views of human-animal relations.
Case Study: Zooarchaeologies of Ritual and Religion
Are ritual and religious activities just so unlikely to be found in the zooarchaeological record? Not necessarily, but ritual/religion studies in archaeology often errs on the side of caution. There is a familiar phrase that is jokingly said amongst archaeologists: “everything is ritual!” This comes from the idea that anything that cannot be suitably interpreted in the archaeological record can simply be ascribed to ritual; the definition of “ritual” in general is so vague that it could easily be formatted to reflect any particular assemblage that an archaeologist comes across. It is a fair critique, of course, but I believe that it creates a bias in which archaeologists are naturally inclined to push back against notions of ritual or religion when confronted with an unusual assemblage. Some archaeologists have even interrogated with this source of bias – Brück (1999) has written about the effect that post-Enlightenment rationalism has had on how archaeologists attempt to differentiate between the ritual and the non-ritual, arguing that it has created a bias in which anything that is seen as non-functional or impractical is associated with ritualisation (ibid 317-319), and that past peoples may have not even conceptualised a dichotomy in which ritual is opposed to the non-ritual.
With this in mind, I would argue that zooarchaeologists ultimately approach past animal-human relations in a very Western/Eurocentric way – non-human species are immediately objectified and quantified into numbers of identified species (NISP) and minimum numbers of individuals (MNI), caloric intake percentages and population models. Directly anthropogenic features, such as butchery marks, is ascribed to functionality, which is “normal”. Anything non-normative is assumed under the category of ritual, with as many caveats as necessary. And even then, ritual deposits are again scrutinised under the lens of functionality – what animals are used to incur which outcomes? Can we correlate these remains to a particular activity?
A decolonised zooarchaeology would need to take notice of similar decolonisation movements in natural history and animal studies. Indigenous scholars are reclaiming ancestral knowledge and “Indigenizing” these fields and others by returning to notions of human-animal relations that their Indigenous communities encourage and engage in (Todd 2014: 218-219). This also includes confronting and rejecting anthropocentrism which is pervasive within Western/European human-animal relations (Belcourt 2015: 4-5); humans are elevated and prioritised, animals non-humans are objectified and used.
Western/European approaches to human/non-human relations are based on a binary that separates the two (similar to the nature/culture binary), which ultimately leads to an often exploitative nature (Hovorka 2017: 388). When we utilise a Western/European perspective in zooarchaeology, we focus on an idea of the past that emphasises concepts such as domination and commodification of non-human species by our human ancestors, resulting in our anthropocentric narrative that persists within archaeology. And if anthropocentrism has its roots in colonialist thought, then colonialism is still pervasive within zooarchaeology – and it is here that our tangible changes to zooarchaeological theory and practice can begin. A non-anthropocentric zooarchaeology could be a fruitful starting point in the move towards decolonisation, although this would require a lot of restructuring of how we understand animal histories through the archaeological record (Fitzpatrick 2019).
To end this paper, I would like to contextualise the central argument in the greater picture of decolonisation: although I believe that further interrogation of zooarchaeology as the remainders of a colonialist enterprise is warranted if we want to further progress in our understanding of non-human pasts, I am also aware that this is far from the most important task in the movement of decolonising archaeology as a whole. The decolonisation of zooarchaeology will come in time, but it must be part of a grander movement to decolonise the entire discipline.
We have come to a point in the discourse where the word “decolonisation” is often used interchangeably with other defanged terminology such as “diversity” and “equity”, where calls for such change are superficial at best, a plastic bandage covering a gaping wound. As Tuck and Yang wrote (2012), “decolonization is not a metaphor” – a decolonised archaeology cannot be just theorised and debated, but put into direct action. It may require a complete restructuring of the discipline as we know it, but if we must give up the Western/European canon in order to establish a truly liberated framework, then so be it. A better archaeology is possible, but we must commit to doing the work.
References
Aldrich, R. (2009) Colonial Museums in a Postcolonial Europe. African and Black Diaspora: An International Journal 2 (2), 137-156.
Atalay, S. (2006) Indigenous Archaeology as Decolonizing Practice. American Indian Quarterly 30 (3/4), 280-310.
Belcourt, B. (2015) Animal Bodies, Colonial Subjects: (Re)Locating Animality in Decolonial Thought. Societies 5, 1-11.
Brück, J. (1999) Ritual and Rationality: Some Problems of Interpretation in European Archaeology. European Journal of Archaeology 2 (3), 313-344.
Crabtree, P. J. (1990) Zooarchaeology and Complex Societies: Some Uses of Faunal Analysis for the Study of Trade, Social Status, and Ethnicity. Archaeological Method and Theory 2, 155-205.
Curtis, N. G. W. (2006) Universal Museums, Museum Objects, and Repatriation: The Tangled Stories of Things. Museum Management and Curatorship 21 (2), 117-127.
Fitzpatrick, A. (2019) Should We Respect Rover’s Remains? A Discussion on Ethics, or the Lack Thereof, in Zooarchaeology. In Animal Remains Conference. University of Sheffield.
Hill, J. D. (1995) Ritual and Rubbish in the Iron Age of Wessex: a Study on the Formation of a Specific Archaeological Record. BAR British Series 42.Oxford: Archaeopress.
Hitchcock, R. K. (2002) Repatriation, Indigenous Peoples, and Development Lessons from Africa, North America, and Australia. Pula: Botswana Journal of African Studies 16 (1), 57-66.
Hovorka, A. J. (2017) Animal Geographies: Globalizing and Decolonizing. Progress in Human Geography 41 (3), 382-394.
Morris, J. (2008) Associated Bone Groups; One Archaeologist’s Rubbish is Another’s Ritual Deposition. In Davis, O., Sharples, N., and Waddington, K. (editors) Changing Perspectives on the First Millennium BC: Proceedings of the Iron Age Research Student Seminar 2008. Oxford: Oxbow Books. 83-98.
Nash, S. E. and Colwell-Chanthapohn, C. (2010) NAGPRA After Two Decades. Museum Anthropology 33 (2), 99-104.
Thornton, R. (2016) Who Owns the Past? The Repatriation of Native American Remains and Cultural Objects. In Lobo, S., Talbout, S., and Morris, T. L. (editors) Native American Voices: A Reader.3rd edition. New York: Routledge. 311-320.
Todd, Z. (2014) Fish Pluralities: Human-Animal Relations and Sites of Engagement in Paulatuuq, Arctic Canada. Etudes/Inuit/Studies 38 (1-2), 217-238.
Tuck, E. and Yang, K. W. (2012) Decolonization is Not a Metaphor. Decolonization: Indigeneity, Education, and Society 1 (1).
My work and independent research is supported almost entirely by the generosity of readers – if you’re interested in contributing a tiny bit, you can donate here.
This is the text from a talk I gave at the Approaches to Decolonising Research event organised by the Decolonising the Curriculum Working Groupat Liverpool John Moores University. If you’re interested in reading the talk that formed the basis of this one, you can find that transcript here.
A proposed framework for moving towards decolonisation (from the original presentation).
The call to decolonise archaeology is perhaps as old as the discipline itself, born as soon as colonised peoples began to fight back against the colonisers who intended to loot their land and culture. But the push for decolonising the theory and practice of the discipline from within is somewhat more recent, having become a topic of broader interest during the past few decades. Much has been done with regards to moving away from Eurocentric, white perspectives of archaeological theory and practice which perpetuate colonialist thought by embracing Black and Indigenous approaches to archaeology (Smith and Wobst, 2005; Atalay, 2012; Schmidt and Pikirayi, 2016; Battle-Baptiste, 2017). The emergence of community-based archaeology has encouraged the development of more ethical and equitable partnerships and relations between archaeologists and Indigenous communities (e.g., Byrne, 2012; May et al., 2017), as well as the “braiding” of local and academic knowledge to develop more holistic and inclusive interpretations of the past (Atalay, 2012, p. 27).
With the re-emergence of the Black Lives Matter movement in the summer of 2020, the push for decolonising archaeology has only intensified. Groups such as the Society of Black Archaeologists, the Indigenous Archaeology Collective, and the European Society of Black and Allied Archaeologists have formed to support and encourage the work of Black and Indigenous archaeologists. This has also led to a long overdue reckoning of the racial dynamics of archaeology, including the continued lack of diversity within the field and the need for a commitment to anti-racism and anti-Blackness (Franklin et al., 2020; White and Draycott, 2020; Brunache et al., 2021; Flewellen et al., 2021).
Although the decolonisation movement continues to expand within archaeology as a whole, there has been very little work done in the subfield of zooarchaeology from a decolonial perspective. This is somewhat understandable; zooarchaeology, as the study of animal remains in the archaeological record, is sometimes seen as disconnected from the study of human culture, and thus not likely to be seen as something in need of “decolonising”. And yet, adjacent fields such as animal studies and natural history studies have begun to develop a long body of literature and research dedicated to applying decolonial theory. This includes the vital work that Indigenous scholars have done in “Indigenising” these fields, particularly in re-examining human-animal relations from an Indigenous perspective (Todd, 2014, pp. 218–219). There has also been a movement within natural history studies to recontextualise research within the colonial context from which they derive from; this has also been reflected in recent work being done in decolonising natural history collections, such as the powerful “Displays of Power” exhibition at the Grant Museum of Zoology.
This is not to say that zooarchaeology is completely devoid of research that engages with colonialism and decolonisation; on the contrary, zooarchaeological analysis has been used to examine colonialism within the archaeological record (e.g., Kennedy and VanValkenburg, 2016; Delsol, 2020; Wallman, 2020), with more recent research grappling more explicitly with decolonial theory as part of interpretation and application (e.g., Moss, 2020; Van Litsenburg, 2021; Gruntorad, 2021; Laurich, 2021). But compared to the amount of decolonial interventions in archaeology as a whole, this critical perspective is lacking within zooarchaeology.
In 2019, I originally posited my own hypothetical approach to a “decolonised” zooarchaeology (Fitzpatrick, 2019). My interest in decolonial theory was inspired by my own personal struggles as a Chinese American woman attempting to make space for myself and my work in British archaeology as a graduate student; this was unsurprisingly difficult in a field where 97% of its practitioners are white. In understanding that I was working in a discipline not meant for myself, I recognised the need for dismantling these limitations and expanding beyond the white, Euro-Western notion of archaeological practice and theory.
As I begun to train as a zooarchaeologist, I noticed how much of the literature was focused on very utilitarian interpretations of faunal remains; in some ways, there is some sense to this, as domestication and subsistence through the consumption of animals make up a significant amount of the zooarchaeological record. However, this is not the only relation that humans had with non-human species, and to narrow this relationship to a purely utilitarian standpoint is reflective of a Euro-Western perspective. Indeed, social zooarchaeology was developed to work against the assumption that human-animal relations could only be representative of such utilitarian motives, and further explore the way this relationship could be interpreted by looking at the use of animals in ritual, symbolism, and companionship in the past (Russell, 2012).
This connects to a broader attitude of anthropocentrism that is prevalent within zooarchaeology; again, this is unsurprising, as the discipline is often defined as utilising animal remains to develop an understanding of human life in the past (Albarella, 2017, p. 4). Such anthropocentrism has also been connected to the Euro-Western, settler-coloniser understanding of human-animal relations that has often been at odds with Indigenous perspectives (Belcourt, 2015, pp. 4–5). Overton and Hamilakis (2013) have proposed using social zooarchaeology as a means of decoupling the subfield from this perspective by adopting philosophical approaches such as Cary Wolfe’s “zoontology” (2003, pp. x–xiii) and the post-humanist analyses of interspecies relations and interactions by scholars such as Jaques Derrida (2008)and Donna Haraway (2007) in order to examine non-human lives as sentient beings with autonomy and agency in the past.
Zooarchaeology has also be used to perpetuate other Euro-Western binaries that are not universal; this includes the view that nature and culture are opposed to one another, as well as humans and animals. It is through these dichotomies that exploitation and domination are rationalised (Hovorka, 2017, p. 388). Similarly, when invoked in zooarchaeological interpretation, we continue to perpetuate an anthropocentric idea that human-animal relations have always been grounded in domination and commodification of one species over another.
My proposal for a decolonised zooarchaeology focused on decentring these Euro-Western perspectives, moving away from utilitarian, anthropocentric approaches to interpretating the zooarchaeological record that perpetuated Euro-Western binaries that likely did not even exist in the past. We could instead broaden our conceptions of non-human experience in the past, and further expand and enrich our understanding of human-animal relations without burdening our interpretations with the need to reframe them within our limited concepts of functionality and practicality, or by insisting on an anthropocentric focus. It would necessitate a massive restructure of zooarchaeological theory and practice, but it also had the potential of being a powerful shift in interpretation and understanding.
Since I originally posited these ideas in 2019, much has changed; with the global pandemic, the continuation of colonial violence is laid bare, as systemic racism is further invigorated by governments more concerned with collapsing capitalist systems and the Global South is completely abandoned by countries hoarding vaccines in the Global North. At the start of the pandemic, we saw the revival of the Black Lives Matter movement, which ultimately set off a wave of institutional level “equity, diversity, and inclusion” initiatives, often under the guise of “decolonising”; although it was (and still is) hoped that many of these initiatives, regardless of the actuality of their sincerity, will make way for tangible change in academia, some have already proven to have been performative in nature. For example, in 2021 the University of Leicester was accused of using its “decolonising the curriculum” initiative as an excuse to remove modules in medieval literature and English language and make 145 staff members redundant (Regan, 2021). More recently, three Cameroonian academics were blocked from entering Germany to present their research on artefacts from Cameroon than are presently part of the Bavarian Royal Collections (Hickley, 2022).
Against this setting, it is unsurprising that there has been further discourse surrounding the current status of the decolonisation movement in the academy. Similar to the critiques of the sudden popularity of EDI work in neoliberal institutions, scholars well-versed in decolonial theory and praxis have noted that decolonisation has been emptied of its radical potential for performative purposes (e.g., le Grange et al., 2020; Opara, 2021); instead, it has turned into what Foluke Adebisi (2020) refers to as a “tick-box exercise” that does not actually disrupt “hierarchised epistemic hegemonies”.
Despite the popularity of Tuck and Yang’s (2012) Decolonization is not a Metaphor, we continue to see the term used more metaphorically as it gets watered down and deradicalised through misuse. Decolonisation has, ironically, become colonised, particularly by scholars from the Global North who have not truly engaged with decolonial work from the Global South and continue to misuse these theories outside of the original Indigenous and African frameworks. This leads us to echo a question posed by African scholar Chisomo Kalinga: “Who is decoloniality for? The coloniser, or the colonised?” (as quoted in Pai, 2021).
Another specific critique of “decolonising” within the academia has revolved around the imprecise use of language. The misuse of the terminology by those in the Global North has further compounded the misunderstanding that decolonisation is a synonym for the broader “social justice” movement within academia, thereby disengaging the concept from its origins as a force of resistance against colonisation (Kalinga in Pai, 2021). And as Jairo Fúnez reminds us (2021), by decoupling decolonial theory from its origins among scholars in the Global South in order to refigure it as a digestible concept within the Global North, we risk equally decoupling it from its associated ethical and political commitments.
In revisiting the idea of decolonising zooarchaeology today, my own opinion has changed. That is not to say that I am against the idea of decolonising zooarchaeology; on the contrary, I still think it is something to aspire to. But I struggle to truthfully see myself or my work as actively decolonising, and I believe that to call it such may unintentionally lend itself to the reactionary movement that aims to dilute the word. That call for a precision of language by decolonial scholars and activists is a powerful one that we must heed, even if it requires some difficult self-reflection and introspection of our own work and where it truly lies – if at all – within the paradigm of decolonisation.
Today, I have begun to experiment with situating myself and my work as moving towards decolonisation, following Nayantara Sheoran Appleton’s suggestion that academics not ready to decolonise instead focus on planning how they will do so in the future, providing the time and space necessary to properly engage with prior and current work. Similarly, I do not think of my prior or current work as “decolonising”; rather, I instead view it as part of the progression that will eventually lead to decolonisation. And this isn’t necessarily a bad thing, either – indeed, as many scholars have pointed out, decolonisation is not a single event; it is a complex process that will be painful and push us beyond the colonial limits that some have become accustomed to and comfortable within, as well as necessitate many academics to relinquish their power and privileges to those who have been marginalised and harmed by our work. In moving towards decolonisation, I now place emphasis on developing meaningful support for accountability, on dismantling power dynamics within community engagement, and on examining the usefulness of archaeology as a tool for supporting the sovereignty of Black, Indigenous, historically looted, and otherwise marginalised communities over their land and culture, as well as increasing their autonomy over research and knowledge production and dissemination.
For zooarchaeologists intent on decolonising, perhaps the best way forward has already been demonstrated in recent work by zooarchaeologists such as Moss (2020) and Gruntorad (2021) in citing the usefulness of zooarchaeological research for Indigenous food sovereignty. Utilisation of applied zooarchaeology has already merited some success in modern day conservation efforts (e.g., Wolverton and Lyman, 2012; Nagaoka et al., 2016); similarly, we could apply zooarchaeological analysis and interpretation to supporting Indigenous land and resource sovereignty and decolonising conservation and wildlife management. Beyond this movement to action, I still maintain that my original proposal has some merit as part of an agenda towards decolonisation; again, it may not be decolonising work in of itself, but the decentring of Euro-Western, anthropocentric perspectives of non-human species can help further develop a foundation of theory upon which a decolonising form of zooarchaeology can be built.
By adopting a framework of moving towardsdecolonisation, I believe that archaeologists can continue to do vital work in recognising harmful practices and developing sustained and tangible means for repairing relations and holding ourselves and our research accountable, while also staying vigilant of falling backwards into performative acts of “decolonisation”, which actively hurts the movement under the guise of performative progressiveness. Remaining in a phase of moving towards decolonisation means that archaeologists are aware of our positionality towards the cause, relinquishing space to those actively decolonising theory and practice, but also continuing to support the movement through adjacent acts of change, such as diversifying our curriculum and developing meaningful relationships with marginalised peoples who were once objectified and harmed by our research.
This follows a recent proposal from Schneider and Hayes (2020) which posits that perhaps the way to decolonise archaeology is to decentre it; in this framework, archaeologists are actively encouraged to refrain from assuming and encouraging the centring of Western epistemologies as being vital to decolonisation, and instead consider how we can use the tools and resources granted to us due to our place in Western hierarchical power structures to support decolonial work outside of our institutions. In moving towards decolonisation, we create the spaces necessary to dismantle surviving colonial structures and nurture a form of archaeology that is actually radical, liberatory, and decolonial. It is work that is vital to ushering in decolonisation, even if it isn’t exactly an act of decolonising.
That all said, I still do not know if archaeology can truly “decolonise”, especially from within these institutions not only located in the Global North, but from within the heart of a dying Empire as well. Perhaps the only way we can truthly decolonise is by destroying these remnants of colonialism and rebuild from the ashes. But what is not “decolonising” our work is ignoring the decolonial struggles that exist outside of the walls of the academy, nor is it “decolonising” to ignore or superficially engage with the work of writers and scholars from the Global South, extracting their labour and knowledge for academic gain. Not only do we do a disservice to and potentially harm others through this misuse of terminology, but we also provide ample space for the movement to be further watered down into performative, shallow-level acts of respectability and reformation, instead of an act of radical transformation.
As academics (and more specifically, as archaeologists), we need to be honest with ourselves in our intents to decolonise, and whether we are truly doing decolonial work. There is nothing wrong with not doing decolonial work yourself, and indeed, it would make for a more ethical approach to research if academics were more honest with their positionality and their place within the greater geopolitics of knowledge production and appropriation. But we cannot become complacent, either, and ignore the necessity for decolonisation in our current world. We have a moral imperative to work towards decolonisation in the ways that we can, through meaningful and proactive action and change. But at the same time, we cannot allow ourselves to be tools of neoliberal and neo-colonial institutions through the appropriation of radical, liberatory work. Decolonisation necessitates a re-examination of ways of doing, and perhaps for academics, that also includes ways of doing decolonisation.
To conclude, I want to reiterate that this should not be taken as a damnation of the decolonisation movement in academia, nor as a warning against taking on decolonising work. Instead, I hope this is seen as a reminder that decolonisation is not an academic fad, or a buzzword that can be simply slotted into your next project or publication. It is a process of decoupling from and ultimately dismantling the colonialist structures upon which all of our research has been built. We can join the struggle with intention and critical re-examination of ourselves and our work, or we can co-opt it through carelessness and appropriation. It is imperative that if we choose to move, we move with purpose and as decolonisation transforms our understandings of knowledge, we transform with it as well – otherwise we risk perpetuating the same harms that necessitated the decolonisation movement to begin with.
References
Adebisi, F., 2020. Decolonisation is not about ticking a box: It must disrupt. University World News.
Albarella, U., 2017. Zooarchaeology in the Twenty-First Century: Where We are Now, and Where are We Going, in: Albarella, U. (Ed.), The Oxford Handbook of Zooarchaeology. Oxford University Press, Oxford, pp. 3–24.
Atalay, S., 2012. Community-based Archaeology. University of California Press, Oakland, CA.
Battle-Baptiste, W., 2017. Black Feminist Archaeology. Routledge.
Brunache, P., Dadzie, B., Goodlett, K., Hampden, L., Khreisheh, A., Ngonadi, C., Parikh, D., Sires, J., 2021. Contemporary Archaeology and Anti-Racism: A Manifesto from the European Society of Black and Allied Archaeologists. European Journal of Archaeology 24, 294–298. https://doi.org/10.1017/eaa.2021.21
Byrne, S., 2012. Community Archaeology as Knowledge Management: Reflections from Uneapa Island, Papua New Guinea. Public Archaeology 11, 26–52. https://doi.org/10.1179/175355312X13311392295513
Delsol, N., 2020. Disassembling cattle and enskilling subjectivities: Butchering techniques and the emergence of new colonial subjects in Santiago de Guatemala. Journal of Social Archaeology 20, 189–213. https://doi.org/10.1177/1469605320906910
Derrida, J., 2008. The Animal that Therefore I Am. Fordham University Press, New York.
Fitzpatrick, A., 2019. Beyond Domestication and Subsistence: A Call for a Decolonised Zooarchaeology, in: Decolonising Science Narratives. https://doi.org/10.17605/OSF.IO/CU4ET
Flewellen, A.O., Dunnavant, J.P., Odewale, A., Jones, A., Wolde-Michael, T., Crossland, Z., Franklin, M., 2021. “The Future of Archaeology Is Antiracist”: Archaeology in the Time of Black Lives Matter. Am. Antiq. 86, 224–243. https://doi.org/10.1017/aaq.2021.18
Franklin, M., Dunnavant, J.P., Flewellen, A.O., Odewale, A., 2020. The Future is Now: Archaeology and the Eradication of Anti-Blackness. International Journal of Historical Archaeology 1–14.
Fúnez, J.I., 2021. With such a pyramidal academic structure, it’s not surprising that concepts advanced by decolonial theorists in the Global South tend to be emptied of their ethical & political commitments once re-articulated in the Global North. Twitter . https://twitter.com/Jairo_I_Funez/status/1473663451696300036
Gruntorad, K., 2021. Recreating and Rethinking Pot Polish: an Experimental Analysis and Zooarchaeological Approach to the Taphonomy of Cooking Fauna (MA Thesis). Northern Arizona University. https://doi.org/10.13140/RG.2.2.20886.06727
Haraway, D.J., 2007. When Species Meet. University of Minnesota Press, Minneapolis.
Hovorka, A.J., 2017. Animal Geographies: Globalizing and Decolonizing. Progress in Human Geography 41, 382–394.
Kennedy, S.A., VanValkenburg, P., 2016. Zooarchaeology and Changing Food Practices at Carrizales, Peru Following the Spanish Invasion. International Journal of Historical Archaeology 20, 73–104.
Laurich, M.S., 2021. Archaeological Pets: A Pathological Examination of the Human-Dog Relationship in the American Southwest (MA Thesis). Northern Arizona University. https://doi.org/10.13140/RG.2.2.35080.34562
le Grange, L., du Preez, P., Ramrathan, L., Blignaut, S., 2020. Decolonising the university curriculum or decolonial-washing? A multiple case study. Journal of Education 25–48. https://doi.org/10.17159/2520-9868/i80a02
May, S.K., Marshall, M., Domingo Sanz, I., Smith, C., 2017. Reflections on the Pedagogy of Archaeological Field Schools within Indigenous Community Archaeology Programmes in Australia. Public Archaeology 16, 172–190. https://doi.org/10.1080/14655187.2018.1483123
Moss, M.L., 2020. Did Tlingit Ancestors Eat Sea Otters? Addressing Intellectual Property and Cultural Heritage through Zooarchaeology. Am. Antiq. 85, 202–221. https://doi.org/10.1017/aaq.2019.101
Nagaoka, L., Rick, T.C., Wolverton, S.J., 2016. Applied Zooarchaeology: Five Case Studies. ISD LLC.
Overton, N.J., Hamilakis, Y., 2013. A Manifesto for a Social Zooarchaeology: Swans and Other Beings in the Mesolithic. Archaeological Dialogues 20, 111–136.
Pai, M., 2021. Decolonizing Global Health: A Moment To Reflect On A Movement. Forbes.
Regan, A., 2021. Anger at University of Leicester’s “decolonised curriculum” plans. BBC News.
Russell, N., 2012. Social Zooarchaeology: Humans and Animals in Prehistory. Cambridge Press, Cambridge.
Schmidt, P.R., Pikirayi, I., 2016. Community Archaeology and Heritage in Africa: Decolonizing Practice. Routledge.
Schneider, T.D., Hayes, K., 2020. Epistemic Colonialism: Is it Possible to Decolonize Archaeology? American Indian Quarterly 44, 127–148. https://doi.org/10.5250/amerindiquar.44.2.0127
Smith, C., Wobst, H.M., 2005. Indigenous Archaeologies: Decolonising Theory and Practice. Routledge, New York.
Todd, Z., 2014. Fish Pluralities: Human-Animal Relations and Sites of Engagement in Paulatuuq, Arctic Canada. Etudes/Inuit/Studies 38, 217–238.
Tuck, E., Yang, K.W., 2012. Decolonization is Not a Metaphor. Decolonization: Indigeneity, Education, and Society 1.
Van Litsenburg, Z., 2021. How Can We Decolonize Caribbean Zooarchaeology? A Call for Conversation. Presented at the ARCHON Day 2021, Allard Pierson Museum.
Wallman, D., 2020. Subsistence as Transformative Practice: The Zooarchaeology of Slavery in the Colonial Caribbean. Journal of African Diaspora Archaeology and Heritage 9, 77–113. https://doi.org/10.1080/21619441.2021.1902228
White, W.A., Draycott, C., 2020. Why the Whiteness of archaeology is a problem. Sapiens.
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Wolverton, S., Lyman, R.L., 2012. Conservation Biology and Applied Zooarchaeology. University of Arizona Press.
My work and independent research is supported almost entirely by the generosity of readers – if you’re interested in contributing a tiny bit, you can donate here.
The following text is a transcript of a conference paper I presented in 2019 for the Animal Remains Conference at the University of Sheffield.
A summary of the sort of ethical considerations we might potentially consider with regards to zooarchaeology (from the original presentation)
Archaeology is currently in the midst of an ethical crisis. From pseudo-archaeological “fake news” (Halmhofer 2019; Wade 2019) to the longstanding fight for repatriation of artefacts and remains (Gilyeat 2019; Kremer 2019), archaeologists continue to find themselves at the heart of a struggle to radically improve and restructure a discipline that has often been at the front of problematic and harmful practices itself. However, not every facet of archaeology is contemplating ethical concerns – zooarchaeology, which primarily focuses on faunal remains within the archaeological record, rarely finds itself considering ethical dilemmas.
To preface this discussion on zooarchaeological ethics, let us first briefly examine the current discourse in archaeology as a whole to provide some further context. With the discipline’s progression into the Digital Age, for example, there has been much discussion on the ethical considerations of the digital and public sphere (Dennis 2016; Hassett 2018; Richardson 2018). However, perhaps the biggest problem that archaeologists now face in the virtual world is the proliferation of pseudo-archaeological conspiracies and “fake news”; one pertinent example is the debate on human remains recovered from the Atacama Desert in Chile. The non-normative appearance of the remains was controversial and eventually cited as evidence of aliens by conspiracy theorists (Zimmer 2018). This was inevitably debunked by a recent study which claimed that while the skeleton was human, it has several “abnormalities” and “mutations” of significance (Bhattacharya et al. 2018). This was, in turn, further debunked by an additional study that also cited a massive overstep in ethics by the original researchers (Halcrow et al. 2018).
This brings us to the focus of most ethical debates: human remains, particularly those of Indigenous and colonised ancestors. Repatriation, for example, is still a major component of discourse on archaeological ethics. Despite becoming partially integrated into laws through acts such as the Native American Graves Protection and Repatriation Act in the United States (Nash and Colwell-Chanthapohn 2010), many marginalised communities are still fighting to claim their deceased from museums and institutions. This fight has also progressed to individual collectors (Katz 2019), in particular due to the burgeoning market for human remains on social media (Huffer and Graham 2017). More generally, archaeologists continue to wrestle with the ethical considerations of the presentation of human remains – should it be banned entirely (Swain 2016; Overholtzer and Argueta 2017; White 2019)? Does it require content warnings beforehand (Pollard 2016; Williams 2016)? As archaeologists become more aware of the ways in which socio-cultural and political factors interact with each other within our research, we will need to constantly re-evaluate how we approach these sensitive topics.
The ethical reconsideration of human remains is, of course, vital to further decolonising our discipline and I do not wish for this paper to be seen as arguing against this. Nor do I want this paper to be seen as a manifesto or particular platform for my own political views. Rather, I want to focus on zooarchaeological ethics as a deeper analysis of the anthropocentrism within the discipline itself, and an examination of how we approach animal remains so differently from human remains.
Ethical considerations in zooarchaeology are, for the most part, non-existent. Unlike their human counterparts, faunal remains do not require ethical review of their use in research. Although debate continues on content warnings, most archaeologists have at the very least adopted the use of a warning prior to showing images of human remains in their work; animal remains, on the other hand, rarely necessitate a warning. For example, in writing about the recent debate on content warnings in archaeology, zooarchaeologist Emily Johnson (2016) reflects on a personal experience in which she was only significantly affected by remains when coming across human bones amongst her faunal assemblage. As most zooarchaeological assemblages deal with defleshed bone, there is often less of an emotional connection between the archaeologist and the recovered remains (Fitzpatrick 2018). In addition, further examination of commonly used content warnings suggest that people’s main concerns are with alive or recently-alive animals, demonstrated by the terms “animal cruelty” and “animal death” (LSA.Inclusive.Teaching.Initiative 2017). The few discussions regarding ethics amongst zooarchaeologists appear to be focused on applied zooarchaeology; much has been written about zooarchaeological contributions to current conservation projects (Lyman 1996; Braje et al. 2012; Peacock 2012). However, it seems that this ethical analysis is rarely turned inward.
Perhaps the main reason for such a lack of ethical consideration in the discipline is that the heart of zooarchaeology is still a human one. Despite an emphasis on non-human remains, zooarchaeology is still defined by its usefulness in understanding human life in the past (Albarella 2017: 4). Those outside of the zooarchaeological sphere may go so far as to literally “objectify” animal remains and label them as “artefacts” during excavation and curation.
This is not to say that there has not been attempts to change this; the last two decades have seen the focus of zooarchaeological research move from the quantification of human economies and societies using faunal remains (Crabtree 1990: 155) to the consideration of relations between human and non-human species as part of a “social zooarchaeology” (Russell 2012; Overton and Hamilakis 2013) in a bid to move the discipline away from an anthropocentric perspective. Is this movement the key to developing an ethics within zooarchaeology? I would argue that it is.
Outside of archaeology, ethical considerations of animals have often proposed a framework in which animals are given the same respect and rights as other humans (Singer 1973; Berry 1997; Cavalieri 2003). I posit that a similar framework is necessary to begin to consider how we can approach faunal remains more ethically – that perhaps we need to change our focus in order to equally consider the non-human perspective as much as the human one.
There have been some efforts within zooarchaeology to manage non-anthropocentrism as a theoretical framework. For example, social zooarchaeologists have become more concerned with animal agency, with many utilising Cary Wolfe’s concept of “zoontology”; this concept acknowledges that animals work within their own agency in interspecies relationships, including those with humans (Wolfe 2003: x-xiii). Moreover, it argues against the inherent “speciesism” entrenched in human led studies of non-human species and seeks to rectify this by subverting the definition of the word “animal” as it is currently used – to designate the non-human and separate it entirely as beneath us through our own cultural frameworks (Maltby 2008: 133). Social zooarchaeologists have taken this approach to further explore processes that have only been understood through an anthropocentric lens; for example, there has been discussion of an animal facet to the domestication process that emphasizes non-human agency (Russell 2002: 285-286).
Assuming a non-anthropocentric perspective, however, can be problematic. There is a fine line between empathising with a non-human subject and anthropomorphising them. A zooarchaeology rife with anthropomorphism would be at risk of overt projection of “human” qualities that may unnecessarily obscure any scientific advancements in further understanding the cognitive behaviours of non-human species (Russell 2012: 2-3). A balance would need to be struck at the onset.
With this new framework in place, we can now begin to face ethical concerns that come with this change in worldview. Ultimately, these concerns will be similar to those associated with human remains: what are the rights of the deceased? Should we display their remains? Do we have the ethical right to retain these remains? That these remains are non-human also throws into sharp relief an additional issue that is sometimes brought up with regards to the research and display of ancestors by non-descendants: are we imposing our own (human) perspectives upon those who may have had a completely differently worldview?
These are not easy questions to answer, nor are they meant to be. However, I believe that radically changing our perspective, and with that, our ethics, may ultimately lead to a reassessment of how we interpret and engage with faunal remains, both in the past and in the present.
To end this paper, let me reiterate that I am not suggesting that these are ethical considerations that are pertinent to the progress of zooarchaeology; I recognise that, given archaeology’s historical complicity with colonialization and white supremacy, there are certainly more important issues at hand that still need to be reckoned with. However, I hope that the points brought up in this paper spark conversations and debates on the current trajectory of zooarchaeology as a discipline and how our human perspectives ultimately shape not just our interpretations of the past, but the way we engage with remains in the present and future. And who knows? Given how much our relationship to animals have changed over time, perhaps future zooarchaeologists will one day find it necessary to adopt better ethics for our non-human brethren.
References
Albarella, U. (2017) Zooarchaeology in the Twenty-First Century: Where We are Now, and Where are We Going. In Albarella, U. (editor) The Oxford Handbook of Zooarchaeology. Oxford: Oxford University Press. 3-24.
Berry, B. (1997) Human and Nonhuman Animal Rights and Oppression: an Evolution Toward Equality. Free Inquiry in Creative Sociology 25 (2), 155-160.
Bhattacharya, S., Li, J., Sockwell, A., Kan, M. J., Bava, F. A., Chen, S., Avila-Arcos, M. C., Ji, X., Smith, E., Asadi, N. B., Lachman, R. S., Lam, H. Y. K., Bustamante, C. D., Butte, A. J. and Nolan, G. P. (2018) Whole-Genome Sequencing of Atacama Skeleton Shows Novel Mutations Linked with Dysplasia. Genome Research 28, 423-431.
Braje, T. J., Rick, T. C. and Erlandson, J. M. (2012) Rockfish in the Longview: Applied Archaeology and Conservation of the Pacific Red Snapper (Genus Sebastes) in Southern California. Applied Zooarchaeology and Conservation Biology, 157-178.
Cavalieri, P. (2003) The Animal Question: Why Nonhuman Animals Deserve Human Rights. Oxford: Oxford University Press.
Crabtree, P. J. (1990) Zooarchaeology and Complex Societies: Some Uses of Faunal Analysis for the Study of Trade, Social Status, and Ethnicity. Archaeological Method and Theory 2, 155-205.
Dennis, L. M. (2016) Archaeogaming, Ethics, and Participatory Standards. SAA Archaeological Record 16 (5), 29-33.
Fforde, C. (2003) Collection, Repatriation, and Identity. The Dead and Their Possessions. London: Routledge. 43-64.
Gilyeat, D. (2019) Pitt Rivers: The Museum that’s Returning the Dead. BBC News,
Halcrow, S. E., Killgrove, K., Robbins Schug, G., Knapp, M., Huffer, D., Arriaza, B., Jungers, W. and Gunter, J. (2018) On Engagement with Anthropology: A Critical Evaluation of Skeletal and Developmental Abnormalities in the Atacama Preterm Baby and Issues of Forensic and Bioarchaeological Research Ethics. Response to Bhattacharya et al. ‘Whole genome sequencing of Atacama Skeleton shows Novel Mutations Linked with Dysplasia’ in Genome Research, 2018, 28: 423-431. Doi: 10.1101./gr223693.117. International Journal of Paleopathology 22, 97-100.
Katz, B. (2019) The F.B.I. is Trying to Return Thousands of Stolen Artifacts, Including Native American Burial Remains. Smithsonian.com,
Kremer, D. (2019) The Need to Return Hoa Hakananai’a: The Repatriation of Indigenous Artefacts as a Human Rights Issue. International Public Policy Review.
Lyman, R. L. (1996) Applied Zooarchaeology: The Relevance of Faunal Analysis to Wildlife Management. World Archaeology 28 (1), 110-125.
Maltby, P. (2008) Fundamentalist Dominion, Postmodern Ecology. Ethics and the Environment 13 (2), 119-141.
McManamon, F. P. (2000) Archaeological Method and Theory: An Encyclopedia. New York: Garland Publishing Co.
Nash, S. E. and Colwell-Chanthapohn, C. (2010) NAGPRA After Two Decades. Museum Anthropology 33 (2), 99-104.
Overholtzer, L. and Argueta, J. R. (2017) Letting Skeletons Out of the Closet: The Ethics of Displaying Ancient Mexican Human Remains. International Journal of Heritage Studies 24 (5), 508-530.
Overton, N. J. and Hamilakis, Y. (2013) A Manifesto for a Social Zooarchaeology: Swans and Other Beings in the Mesolithic. Archaeological Dialogues 20 (2), 111-136.
Peacock, E. (2012) Archaeological Freshwater Mussel Remains and their Use in the Conservation of an Imperiled Fauna. In Wolverton, S. and Lyman, R. L. (editors) Conservation Biology and Applied Zooarchaeology. Tucson: The University of Arizona Press. 42-67.
Pollard, T. (2016) Trigger Warnings about War Graves Do Not Molly-Coddle Archaeology Students, They Are Essential.
Richardson, L. J. (2018) Ethical Challenges in Digital Public Archaeology. Journal of Computer Applications in Archaeology 1 (1), 64-73.
Russell, N. (2002) The Wild Side of Animal Domestication. Society and Animals 10 (3), 286-302.
Russell, N. (2012) Social Zooarchaeology: Humans and Animals in Prehistory. Cambridge: Cambridge Press.
Singer, P. (1973) Animal Liberation. In Garner, R. (editor) Animal Rights. London: Palgrave Macmillian. 7-18.
Swain, H. (2016) Museum Practice and the Display of Human Remains. In Williams, H. and Giles, M. (editors) Archaeologists and the Dead: Mortuary Archaeology in Contemporary Society. Oxford: Oxford University Press. 169-183.
White, L. (2019) Conflicts over the Excavation, Retention, and Display of Human Remains: An Issue Resolved? Competing Values in Archaeological Heritage, 91-102.
My work and independent research is supported almost entirely by the generosity of readers – if you’re interested in contributing a tiny bit, you can donate here.
What is “an archaeology of care”? Well, it can mean a few things. It has been used, for example, to describe a form of archaeological practice developed by Caraher and Rothaus (2017) in which care and support for the present day communities associated with the fieldwork is considered as important as the archaeological research itself. Perhaps more literally, however, it refers to the archaeological evidence for care in the past. More specifically, evidence for the care of sick and/or disabled individuals in the past. Although sickness and disability have long been observed in remains, Lorna Tilley (2015) has more recently developed an archaeology of care into its own formal framework within bioarchaeology, providing archaeologists with the tools necessary to investigate disability within the past, and thus examining the ways in which care may or may not have existed. This latter version of the archaeology of care will be the focus of this blog post.
With regards to archaeology, care work (as well as many disabilities) are often not visible within the record. To be honest, we can stretch this towards the present as well – not all disabilities are visible to others, of course, but care continues to be “invisibilised” as well (Piepzna-Samarasinha 2018, p. 66). In other words, it is not afforded the same consideration and respect as other forms of labour, nor is it given the needed resources or support by those with ability to do so.
However, we are beginning to see more of a narrative of care for sick and disabled individuals within the archaeological record. Unsurprisingly, this has been prevalent within bioarchaeological research of human remains (e.g., Tilley and Oxenham 2011, Bohling 2020, Kristjánsdóttir & Walser 2021), but has since incorporated other disciplines for a more interdisciplinary approach (e.g., Southwell-Wright 2013, Powell, Southwell-Wright, and Gowland 2016, Gilchrist 2020). Even within the zooarchaeological record, there have been instances of sick and disabled animals who most likely received some form of human care prior to death (e.g., MacKinnon 2010, Bendrey 2014, Thomas 2017).
An example of archaeological care: this puppy had a dental disease that would have required human support and treatment to have lived this long. (Image credit: Pütz Martin, Jürgen Vogel, Ralf Schmitz/LVR-LandesMuseum Bonn)
What I find so interesting and exciting with regards to developing the study of care in the archaeological record is how it reveals an element of everyday life that has been so fraught with difficulties today, from a lack of accessible healthcare to the continued inaccessibility of the world to others. I think it is often easy for many – even within archaeology – to assume a sort of “backwardness” to the past; that today, things are so improved in comparison, that everything is better in modern times. And to be fair, that’s true for a lot of things – we have made progressions in reducing forms of inequality and increasing quality of life. But there are also downsides as well – rampant capitalism and white supremacist ideologies (among others) are simultaneously creating further inequalities elsewhere, similarly decreasing quality of life for marginalised people. It is obviously more complicated and moves beyond “past bad, present good”.
But developing an archaeology of care helps to reveal that care of others was regularly practiced, and that not everyone ascribed to narrow definitions of worth that unfortunately are still perpetuated today; that your potential for labour did not equate to your value as a person, that you had to prove that you were worthy of care and support. I do not want to say that all instances of care in the archaeological record were purely altruistic, of course, and there are many scholars of disability studies who have provided critique of the ways in which archaeology interprets disability (e.g., Draycott 2015, Shuttleworth and Meekosha 2017, Evelyn-Wright 2019). However, I think there is something very beautiful there, that despite the technological and medical limitations of the past, people and animals were not simply abandoned outright. Sick and disabled people existed and were given care in the past – so what’s the excuse of those in power in the present?
I don’t think this is just limited to care, however; in the rare occasions that I’ve felt optimistic about archaeology, it has always been because I saw a hint of what could be radical potential, particularly in its ability to make things visible. Archaeology has the ability to reveal things that have long been obscured by those with power who desire for a continuation of a status quo – from women breaking modern gendered conceptions to vibrant communities of people who broke beyond today’s presumed gender and sexuality binaries. Of course, it goes without saying that archaeology has unfortunately also been the key tool in obscuring these pasts as well, weaponised by those who want to retain their positions of power.
I don’t want anyone to come away from this thinking that archaeology is the solution to these issues, of course. And perhaps this is wishful thinking on my part, as someone who is in constant struggle between the absolute harm that archaeology has committed and still commits, and the potential that there is within the practice of archaeology to produce important and perhaps even radical and liberating knowledge from the past which can be applied to the present and future.
To end this blog post, I want to leave you with a quote from disability justice and transformative justice activist Mia Mingus, which initially inspired me to write this. In some ways, I’d like to imagine that Mia is echoing not just the thoughts of disabled people today, but of disabled people in the past, looking towards us and beyond…
“We must leave evidence. Evidence that we were here, that we existed, that we survived and loved and ached […] Evidence of who we were, who we thought we were, who we never should have been. Evidence for each other that there are other ways to live – past survival; past isolation.”
Bendrey, R. (2014). Care in the community? Interpretations of a fractured goat bone from Neolithic Jarmo, Iraq. International journal of paleopathology, 7, pp. 33-37.
Bohling, S. N. (2020). Death, disability, and diversity: An investigation of physical impairment and differential mortuary treatment in Anglo-Saxon England. PhD Thesis, University of Bradford.
Caraher, W.R. and Rothaus R. (2017) An archaeology of care. On Second Thought: A Publication of the North Dakota Humanities Council (Spring 2006), pp. 50-51.
Draycott, J. (2015). Reconstructing the lived experience of disability in antiquity: a case study from Roman Egypt. Greece & Rome, 62(2), pp. 189-205.
Evelyn-Wright, S. (2019). Dis/ability in Roman Dorset: An Integrated Osteobiography Approach. In Bodies of Information. Oxfordshire, UK: Routledge, pp. 15-38.
Gilchrist, R. (2020) Spirit, mind and body: the archaeology of monastic healing. In Gilchrist, R. Sacred Heritage: Monastic Archaeology, Identities, Beliefs. Cambridge: Cambridge University Press, pp. 71-109
Kristjánsdóttir, S., & Walser, J. W. (2021). Beneath the Surface: Disability in archaeological and osteobiographical contexts. In Understanding Disability Throughout History (pp. 29-45). Routledge.
MacKinnon, M. (2010). “Sick as a dog”: zooarchaeological evidence for pet dog health and welfare in the Roman world. World Archaeology, 42(2), pp. 290–309.
Piepzna-Samarasinha, L.L. (2018) Care Work: Dreaming Disability Justice. Vancouver: Arsenal Pulp Press.
Powell, L., Southwell-Wright, W., and Gowland, R. (2016) Care in the Past: Archaeological and Interdisciplinary Perspectives. Oxford: Oxbow Books.
Shuttleworth, R., & Meekosha, H. (2017). Accommodating critical disability studies in bioarchaeology. In Bioarchaeology of Impairment and Disability. Cham: Springer, pp. 19-38.
Southwell-Wright, W. (2013). Past perspectives: What can archaeology offer disability studies?. In Emerging perspectives on disability studies. New York: Palgrave Macmillan, pp. 67-95.
Thomas, R. (2017) The zooarchaeology of animal ‘care’. In Powell, L., Southwell-Wright, W., and Gowland, R. (eds.), Care in the Past: Archaeological and Interdisciplinary Perspectives. Oxford: Oxbow Books, pp. 169-188.
Tilley, L. (2015) Theory and Practice in the Bioarchaeology of Care. Switzerland: Springer.
Tilley, L., & Oxenham, M. F. (2011). Survival against the odds: Modeling the social implications of care provision to seriously disabled individuals. International Journal of Paleopathology, 1(1), pp. 35-42.
My work and independent research is supported almost entirely by the generosity of readers – if you’re interested in contributing a tiny bit, you can donate here.
Note: This blog post includes some images of human remains.
Long time readers of this blog will know that Halloween is my favourite time to complain about skeletons – I mean, as much as I love to get spooky around this time of year, it’s hard to supress the professional urge to point out that spiders are not made out of bones like that, what the actual heck.
I hate you, skeleton spider. (Image Credit: Party City)
Instead of doing another post like that (although frankly, they seem to just make more and more of these horribly inaccurate animal skeleton decorations every year), however, I’ve decided to instead praise the bone that – besides the skull – seems to carry the burden of representing all bones, regardless of species, whenever a bone is required for decorative or fictional reasons.
Let us discuss the humble, yet everlasting, femur bone, folks.
A 3D model of a human femur bone (Image Credit: Tornado Studios)
The humble stock cartoon bone (Image Credit: Pin Clip Art)
Okay, so let’s first start off with the fact that the typical cartoon depiction of a bone isn’t a one-to-one recreation of a human femur bone. As you can see in the images above, the standard cartoon bone has a long shaft akin to the actual femur bone, but the epiphysis on both ends are exactly the same. These identical ends are arguably based on the rounded distal end (aka the bottom part) of the femur; in real life, the proximal end (aka the top part) of the femur is mostly represented by the greater trochanter, neck, and head (see image below). That said, the stock cartoon bone is definitely based on the femur, regardless of how (in)accurate it is – I mean, even TV Tropes agrees with me!
The proximal end of a femur bone (Image Credit: Teach Me Anatomy)
This is a set of “mini bones” from Party City – notice anything about all of them? (Image Credit: Party City)
But why is the femur bone – or, well, some fictional bone that is mostly a femur bone – our go-to image for all things bone-related? This isn’t just limited to cartoons, either – as you can see in the image above, if you’re buying bone-related Halloween decorations, you’ll probably end up with a load of femur bones for some reason! Oddly enough, TV Tropes actually provides a pretty solid explanation: as the femur is one of the strongest and straightest bones in the body, it is often the most preserved and therefore the most recognisable. And this is backed by osteological research as well: for bipedal human bodies, the femur needs to be the strongest bone as it carries all of the weight during most physical actions. The strength of this bone, as well as the density, ultimately leads to it often having a better chance of survival in the archaeological record (White et al. 2011 p. 241). In addition, this strength and associated durability lends itself to the usefulness of the femur as material for creating tools and other artefacts (Christidou and Legrand-Pineau 2005, p. 394) – in some ways this is echoed in other popular culture depictions of the stock bone as a weapon or a spooky staff, etc.
Comparison of various femur bones from different species (from left to right): mouse, rat, rabbit, dog, goat, sheep, pig, South African monkey, rhesus, baboon, and human. (Image Credit: Joseph C. Wenke)
I would also argue, of all the different sort of bones, the femur is more or less recognisable across most species. Although there is obviously variation in size and in some shape (see the comparative image above), the main components are pretty recognisable: the long shaft, the bulbous head and raised greater trochanter…you get the picture.
So, this Halloween, remember to salute the femur bone for all of the hard work it does, not just as a long bone in the body, but also as an ambassador, serving as a role model for all bones, everywhere.
Maybe one day you’ll get your proper due, astragalus bone…
The astragalus bone is my favourite bone of all time and I’ll fight anyone who says otherwise.
Christidou, R. and Legrand-Pineau, A. (2005) Hide Working and Bone Tools: Experimentation Design and Applications. In H. Luik, A. Choyke, C. Batey, L. Lougas (eds) From Hooves to Horns, from Mollusc to Mammoth: Manufacture and Use of Bone Artefacts from Prehistoric Times to the Present, Proceedings of the 4th Meeting of the ICAZ Worked Bone Research Group at Tallinn, 26-31 of August 2003. pp. 385 – 396.
Muschler, G., Raut, V., Patterson, T., Wenke, J., and Hollinger, J. (2009) The Design and Use of Animal Models for Translational Research in Bone Tissue Engineering and Regenerative Medicine. Tissue Engineering Part B, Reviews 16(1). pp. 123-45.
White, T. D., Black, M.T., and Folkens, P.A. (2011) Human Osteology. Academic Press.
My work and independent research is supported almost entirely by the generosity of readers – if you’re interested in contributing a tiny bit, you can donate here.
Okay, I mean…technically the Witcher is more of a zoologist with a bit of forensics training, but let me shoe-horn in my expertise please!
Geralt, the Witcher, examining a griffin corpse in the Witcher 3: The Wild Hunt (2015).
After years of being yelled at to play the Witcher 3: the Wild Hunt (2015), I am finally playing the Witcher 3: the Wild Hunt (round of applause please). And I’m enjoying it a lot, as it fills the fantasy void within my heart that the Dragon Age series has left. But the gameplay mechanic that interests me the most is, unsurprising, the investigation sequences during the Witcher contracts.
Geralt, the main character, is a Witcher (have I written that word enough yet?). This means he’s been trained and physically & genetically enhanced in order to combat monsters and other deadly creatures.
So, what do I mean that Geralt is basically a trained bioarchaeologist? Well, one of the many types of quests you can get during the game are called “contracts”, which are basically paid jobs, usually involving the defeat of some creature that’s terrifying the local populace. But it’s not just about riding off and fighting a griffin or an ogre…there’s a bit of investigation involved as well.
Geralt investigates the corpses of a human and a cow during a quest in the Witcher 3: The Wild Hunt (2015).
During these quests, Geralt is usually directed to a site where some horrible thing has happened – a peasant has been horribly murdered, or a person has gone missing and only left behind a blood trail, or maybe it’s just the whispers of local folklore that’s brought him there. Whatever it is, Geralt will begin to investigate and look for clues; these will come in the form of animal tracks, bloodstains, or even the deceased themselves.
Again, most of these interactions are probably more forensic in nature, but there’s still lots of similarities with bioarchaeology. For example, Geralt has an incredible amount of knowledge of common taphonomic processes (which I’ve actually written about here, except in a different video game). Taphonomy refers to the processes through which a living being undertaken as they move from living to being part of the archaeological record as a post-mortem deposit (Lyman 1994).
When Geralt looks at remains, he can deduce the actions that occurred to cause that particular deposit – did they die here, or were they placed here after death? Has any animals moved or otherwise affected the body in any way? What about the environment – has weather affected these remains in any way? Is there something significant about the way this body was or was not buried?
And these are important questions to ask about archaeological deposits as well! It isn’t assumed that we are looking at an intentional grave, as many factors could have led to this particular deposition – were they buried here intentionally, as a “final resting place? Were they first placed somewhere else and then moved here? Was the body modified in anyway prior to this eventual deposition? This can include not just other humans, but other animals and environments factors.
But more specifically, Geralt is a walking bestiary – he knows not only how to recognise and identify faunal remains, but also understands their living behaviours as well. When Geralt comes across the remains of a slain griffin, he immediately makes the connection that the one he has been hired to kill was the deceased’s partner – but how? Well, he understands the mating behaviours of griffins!
And, as a zooarchaeologist myself, I really enjoy seeing how extensive Geralt’s zoological knowledge is and how he incorporates it in his interpretations alongside his observations and evaluations of the surrounding environment. Why? Well, to quote Diane Gifford-Gonzalez (1991), “bones are not enough”!
Being able to identify animal bones is a vital skill, but it’s not just the end of zooarchaeology. Knowledge of behavioural studies, of regional geology, climate and environmental studies…these can all be utilised and factored into an interpretation, allowing for an interdisciplinary and more dimensional narrative for the assemblage at hand.
Now, if only I can hire a Witcher to take a look at my current faunal assemblage…
References
CD Projekt (2015) The Witcher 3: The Wild Hunt.
Gifford-Gonzalez, D. (1991) Bones are Not Enough: Analogues, Knowledge, and Interpretive Strategies in Zooarchaeology. Anthropological Archaeology 10. pp. 215-254.
Lyman, R.L. (1994) Vertebrate Taphonomy. Cambridge: Cambridge University Press.
My work and independent research is supported almost entirely by the generosity of readers – if you’re interested in contributing a tiny bit, you can donate here.
A Pokemon battle in Pokemon Moon (2016)In the Pokemon franchise, Pokemon (or “pocket monsters”, as it directly translates to English) are catchable creatures that can be trained for battle between Pokemon trainers. Pokemon battles have developed an extensive amount of lore through the video games and associated anime series, particularly through myths and legends that the Player can learn about on their journey. The Veilstone’s Myth from the Sinnoh Region, for example, uses the myth of a human killing a Pokemon with a sword and causing a Pokemon to temporarily disappear to provide one explanation for why Pokemon battles exist.
In the Alolan region, Pokemon battles have been incorporated into rites of passage. One type of battle practiced during this rite, known as the Battle Royale, is fought between four Pokemon trainers and is said to be based off of the war between the Guardian Deities of the region.
A character from Pokemon Moon (2016) saying, “Hoo-ee! Another great battle this year!”
We can draw some parallels between these battles and some actual, similar concepts found within the archaeological record – particularly those that take place in the Alola region, which have an especially significant place within the cultural rites of the region. Generally speaking, we have a plethora of evidence for ritual events that utilise non-human species in one form or another. However, with Pokemon battles in mind, let’s focus on forms of more ritualised, or culturally significant, combat.
Elephants being fought by humans in a Roman amphitheatre (Image: Stefano Bianchetti)
Animal fighting is more or less frowned upon today, but we can find much archaeological (and textual) evidence of the cultural and ritual importance of animal combat in antiquity. Evidence for dog fighting can be seen amongst Etruscan tomb art and Greek vases (Kalof and Taylor, 2007). Cock-fighting, perhaps the most known form of animal combat, has a long history, with depictions found in Greece on Corinthian and Attic vases and amphorae (Lewis and Llewelynn-Jones, 2018). Although both dog and cock fighting were most likely used as entertainment amongst the ancient Greeks, the latter also had a significant ritual dimension as well; cock-fights were annual affairs in Athens, with cocks being associated with both Ares and Athena for their fighting prowess (Shelton, 2014).
Terracotta figure of children watching a cockfight, from the Archaeological Museum in Naples (Image: Mary Harrsch)
There are also instances of inter-species fighting, specifically between humans and other animals. The ancient Romans, of course, are commonly associated with the grand spectacle of gladiatorial fights in popular media – and there’s historical evidence to support the existence of these gory shows, too. Animals – particularly exotic animals caught and shipped to Rome – were used in “venationes“, or hunts in which they were pitted against humans for entertainment, and also as a common tool of execution, known as damnatio ad bestias…again, for entertainment (Wazer, 2016). These animals were also pitted against other animals in arenas in a way that could be argued as ritually staged, as it demonstrated and affirmed the Roman domination over nature itself (Gilhus, 2013).
A man executed by leopard, as depicted in Roman mosaics from the Archaeological Museum of Tunesia (Image: Rached Msadek, 2007)
Another particular form of this inter-species fighting that was culturally significant throughout antiquity is that of the mythological. Artwork, such as Greek vase art, often depicted the heroic battles of legends like Heracles against creatures both mythological and non-mythological. In these depictions, the concepts of humanness, beastliness, and perhaps something in-between are on full display (no pun intended)…sometimes even more literally, with hybrid creatures made from both human and animal, like the Minotaur, put in combat with others (Beier 2017).
A Tyrrhenian amphora that may depict the mythological Calydonian boar hunt, displayed at the Altes Museum (Image: Bibi Saint-Pol, 2008)
Despite the battle-based gameplay of the Pokemon series, creator Satoshi Tajiri has also said that a core concept of the games was communication and community – players were encouraged to not just compete against friend, but also trade Pokemon with each other as well (Yokada, 1999). And perhaps that’s truly the connecting tissue between Pokemon and the animal battles of ancient times…at the end of the day, it was the community that was the core of these rituals and stories, bringing people together with shared mythologies, cosmologies, and activities.
Although, I don’t know if folks in antiquity were desperately looking for friends to trade Pokemon so you could evolve your Haunter into Gengar…?
Gigantamax version of Gengar from Pokemon Sword and Shield (2019)…I love you, Gengar! (Image: Prima Games, 2019)
References
Beier, C. (2017) Fighting Animals: An Analysis of the Intersections between Human Self and Animal Otherness on Attic Vases. In Interactions between Animals and Humans in Graeco-Roman Antiquity (eds. T. Fögen and E. Thomas). De Gruyter: Berlin. pp. 275-304.
GameFreak (2007) Pokemon Diamond/Pearl. Nintendo.
GameFreak (2016) Pokemon Sun/Moon. Nintendo.
Gilhous, I.S. (2013) From Sacrifices to Symbols: Animals in Late Antiquity to Early Christianity. In Animals as Religious Subjects: Transdisciplinary Perspectives (eds. C. Deane-Drummond, D.L. Clough, and R.A. Kaiser). Bloomsbury: New York. pp. 149-166.
Kalof, L. and Taylor, C. (2007) The Discourse of Dog Fighting. Humanity and Society 31(4). pp. 319-333.
Lewis, S. and Llewellynn-Jones, L. (2018) The Culture of Animals in Antiquity: A Sourcebook with Commentaries. New York: Routledge.
Shelton, J. (2014) Spectacles of Animal Abuse. In The Oxford Handbook of Animals in Classical Thought and Life (ed. G.L. Campbell). Oxford: Oxford University Press. pp. 461-477.
My work and independent research is supported almost entirely by the generosity of readers – if you’re interested in contributing a tiny bit, you can donate here.
Okay…I know I said that I wouldn’t use that extremely bad, extremely old joke to introduce a blog post…but this one is basically a companion piece to the previous OM NOM NOM post on gnawing, so it doesn’t count…I think.
Well, I promise I won’t use it again after this, okay? Okay.
Anyway, let’s talk about butchery.
Various animal bones that show evidence of butchery.
“Butchery” is basically what zooarchaeologists call any physical characteristics that may indicate that the bone has been modified by humans. There can be many reasons why bones will be modified, but most commonly its for consumption. Here’s a brief overview of three common butchery marks that can be found on faunal bone in the archaeological record:
Cuts
Cut marks look like thin striations in the surface of the bone. They are mostly associated with activities like skinning/de-fleshing. Based on other characteristics, zooarchaeologists can determine whether a cut mark was made by a stone blade or a metal blade. Stone blades create shallow v-shaped marks with parallel striations (Potts and Shipman 1981), while metal blades will made deeper, slightly angled v-shaped marks (Greenfield 1999).
Cut marks on the surface of bone (Photo Credit: B. Pobiner)
Chops
Slightly different from cut marks are chop marks – these are marks that were made by blades that hit the bone at a perpendicular angle, causing a V-shape that’s much broader than a cut mark (Potts and Shipman 1981).
A chop mark found on the shaft (Photo Credit: CG Turner 1999)
Marrow Cracking
One very specific form of butchery that’s pretty easy to identify is marrow cracking or marrow extraction. Marrow is a valuable product that can be extracted from various bones simply by breaking into the shaft. We can recognise bones that have been cracked or butchered for marrow by the fractures and splintered fragments left behind (Outram 2001). Depending on the tool used to break the bone, “percussion notches” can also be found along the fractures.
Various animal bones that have been broken for marrow extraction (Photo Credit: Uamh An Ard Achadh/High Pasture Cave 2005)
Obviously there’s much more when it comes to butchery marks, but these three are arguably some of the common forms of butchery that you run into as a zooarchaeologist. To be honest, there’s something really wonderful about finding bits of butchery when you’re excavating – running your fingers along the striations in the bone, it’s amazing to think that hundreds, thousands of years ago, someone created these marks…probably with a stomach as hungry as mine, too.
I’m gonna be honest, I get so hungry when I work with animal bones sometimes…is that weird? It’s weird, right. Hm.
References
Greenfield, H.J. (1999) The Origins of Metallurgy: Distinguishing Stone from Metal Cut-marks on Bones from Archaeological Sites. Journal of Archaeological Science. pp. 797-808.
Outram, A.K. (2001) A New Approach to Identifying Bone Marrow and Grease Exploitation: Why the “Indetereminate” Fragments Should Not Be Ignored. Journal of Archaeological Science. pp. 401-410.
Potts, R. and Shipman, P. (1981) Cutmarks Made by Stone Tools on Bones from Olduvai Gorge, Tanzania. Nature pp. 577-580.
My work and independent research is supported almost entirely by the generosity of readers – if you’re interested in contributing a tiny bit, you can donate here.
Content Warning – Today’s blog post will talk at length about animal death and will have some photos of taxidermy animals. Please proceed with caution and feel free to skip the blog post entirely if this is too upsetting.
Caitlyn Doughty, founder of the Order of the Good Death, gives a talk at a Death Salon event in Seattle (Photo Credit: @DeathSalon on Instagram)The “Death Positivity” movement has truly become part of the mainstream discourse recently, ranging from a general increase in appreciation for all things aesthetically macabre, to more organized events that educate others on death and the culture surrounding it. Arguably at the forefront of this movement in the United States is Caitlyn Doughty, a mortician who started the Order of the Good Death as a means of engaging with death and dying in a more positive manner and combatting the anxieties that surround death in modern society (Troop 2013). Doughty eventually began working with other organizers to create “death salons” – based on 18th century intellectual salons, these events gather academics, professionals, and creatives (such as musicians, artists, performers, and even chefs!) together to discuss aspects of death and the culture around death (Rosenbloom 2013).
But while our attitudes towards human death may be changing, what about our attitudes towards animal death? This may be a more complicated question than I originally thought – after all, given our utilisation of animals as subsistence, product manufacturers, and sometimes companions, humans will find themselves constantly confronting animal death. However, there are two specific examples of recent trends that I’ve noticed as someone who consistently works with animal remains in their everyday life…
A typical array of “vulture culture” collections, processed and used in artwork by artist and seller Ossaflores (Photo Credit: @Ossaflores on Instagram)
Perhaps one example of changes towards animal death is the popularisation of “vulture culture” online – this term often refers to enthusiasts for collecting animal remains, either as skeletal elements or as taxidermies. Not everyone in the community processes their own remains, but everyone expresses a passion for collecting specimens via online sellers or by finding naturally defleshed remains in the wild. Some enthusiasts are also artists that incorporate animal remains into their artwork somehow. It is usually emphasised that “vulture culture” collections are derived from naturally deceased animals as part of their ethics (Miller 2017).
An example of “pet aftercare” in the form of full taxidermy, done by Precious Creatuer Taxidermy (Photo Credit: @PreciousCreature on Instagram)
Another example of “animal death positivity” could also be seen in the rise of pet mortuary businesses that specialise in “alternative aftercare”. This can either be as a full taxidermy piece, as a partial piece (for example, preserved tails or paws), or in skeletal form. Precious Creature Taxidermy, an alternative aftercare and taxidermy business run by Lauren Lysak in California, offers various aftercare services in lieu of what we may consider “traditional human funerary services” that includes the previously mentioned processes as well as cremation (Lysak 2018). Although it may seem a bit macabre to taxidermy one’s pet, you could also consider this as a deeper acceptance of death and its constant presence around all of us…in taxidermy form.
So, are we entering a new phase of “death positivity” with regards to animals? Do we even have a right to feeling “death positive” towards non-human species – after all, of course, many animal deaths are directly caused by human activities. I think that, ultimately, this is a very complicated topic that has many layers to it regarding concepts of posthumanism, of ethics, of agency, and so on – perhaps this requires another, more lengthy blog post! However, at least with regards to how humans experience the death of animals, specifically pets, I think we are making strides to better understanding the processes of death and utilising some aspects of “death positivity” as we apply it to humans in our overall understanding of the concept as a whole.
My work and independent research is supported almost entirely by the generosity of readers – if you’re interested in contributing a tiny bit, you can donate here.
Geralt, the main character, is a Witcher (have I written that word enough yet?). This means he’s been trained and physically & genetically enhanced in order to combat monsters and other deadly creatures.
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