This review explores the central themes and species ideology of Bolt, Madagascar: Escape 2 Africa, and Beverly Hills Chihuahua. All suggest incremental changes in human attitudes toward animals but all strongly confirm the mainstream view of animals as domestic companions and as models of human society. Whatever the limitations of their imagining of nonhuman existence, however, these films promise to raise awareness of some challenges faced by nonhuman animals in a human world.

This paper explores the association of children and animals as an element in Western culture's symbolic universe. Three historical discourses found in the West associate animality with immaturity and growing up with the transcendence of this condition. The discourses differ in how they describe and evaluate the original animal-like condition of the child versus the socialized end product. All, however, tend to distinguish sharply between the human and the nonhuman. This paper explores expressions of this tendency in developmental theories that (...) set as the criterion of maturity the actualization of some capacity that is believed to set humans apart from animals. Seeing relationships with animals as marginally important in human development and life is a consequence of these assumptions. Simultaneously, these assumptions also marginalize the body. This constitutes a dual renunciation of body and animal, criticized for its effects both on inquiry and on our realization of the roles and values of nonhuman animals in development. Such research can help reveal the self-organizing nature of the human animal body. (shrink)

The portrayal of animals in the media is often criticised for instrumentalising, objectifying and anthropomorphising animals :53–79, 1997; Lerner and Kalof in Sociol Q 40:565–586, 1999; Stewart and Cole in Int J Multidiscip Res 12:457–476, 2009). Although we agree with this criticism, we also identify the need for a more substantiated approach to the moral significance of instrumentalisation, objectification and anthropomorphism. Thus, we propose a new framework which is able to address the morally relevant aspects of animal portrayal in the (...) media. We closely examine the normative messages communicated by an unusual TV commercial in which an anthropomorphised piglet advertises organic beef. This serves as a case example to relate the philosophical and ethical concepts of objectification and anthropomorphism to each other and show how they can be applied. We conclude that the commercial conveys a message of animal instrumentalisation as being normatively correct within the constraint of good animal welfare. The depicted form of instrumentalisation is, nonetheless, associated with harm for the animals and thus, needs to overcome cognitive dissonance. To achieve this, animals are directly objectified by a trivialised and de-individualised portrayal. Moreover, animals are indirectly objectified even when they are anthropomorphised as they are granted significance only through being human-like. Thus, objectification and anthropomorphism are not opposing terms in our proposed framework. In addition, objectification, together with the reference to the dominant ideology, and combined with humorous anthropomorphism weakens scrutiny of these normative messages by the viewers. This eventually augments a decrease of moral concern for farmed animals in advertisement employing such portrayals. (shrink)

The medical practice of declawing has received much political debate over the past few years. Yet, empirical and theoretical research on how this practice is maintained and the ethical positions of those who actually participate in this work is lacking. Drawing from 9 months of ethnographic fieldwork in a feline-specific veterinary hospital and open-ended interviews with veterinarians and staff, this study examines veterinary staff members' attitudes toward, and strategies for, dealing with the medical practice of declawing. Specifically, findings show that (...) a number of staff felt uncomfortable with their participation in onychectomy and relied heavily on organizational support structures to cope both with these feelings and the moral ambiguity about the practice. Relying on these structures, the veterinarians and their staff are able simultaneously to define felines as subjects worthy of respect for their quality of life, protect their own self-identity as people who work toward the best interest of animals, and paradoxically support action toward felines that they find morally objectionable. (shrink)