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周日上午清华讲座:鸡世中的猴人关系 [复制链接]

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认证: 动保网联合创办人   清华大学教授     蒋劲松

只看楼主 倒序阅读 使用道具 楼主  发表于: 2017-05-25
动物伦理学与护生文化系列讲座第41

主讲人:倪杰【美国杜克大学宗教研究所博士候选人】、
                                 Jeffrey Nicolaisen,Duke University Graduate Program in Religion,Doctoral Candidate
主  题:   Monkey-Human Relations in the Galluscene
                  鸡世中的猴人关系
  2017年528日(周日)上午9:00-12:00
地点:清华大学明斋221(图书馆北,万人食堂南,请从中门进入)


现场提供开水和茶叶,为环保起见,请自带水杯。

清华大学科学技术与社会研究所
动保网
2017.5.25







Tsinghua University Lecture
May 2017
Jeffrey Nicolaisen
Duke University Graduate Program in Religion
Doctoral Candidate
jeffrey.nicolaisen@duke.edu
Monkey-Human Relations in the Galluscene


Abstract

Gallus gallus, the red junglefowl, commonly known in American English as a chicken (G. gallus domesticus) spread across six of the seven continents, becoming the most common bird in the world. In 2014, humans slaughtered 64 billion of these animals, with 4.2 billion in Africa, 21 billion in the Americas, 26 billion in Asia, 11 billion in Europe, and close to one billion in Oceania (FAO 2017). Like their dinosaur ancestors before them, the fossilized remnants of their bodies delineate the geological time scale. According to modern mythology, humans emerged from nature to till the land, establish governments, develop technology, and form human civilization. This view requires the erasure of the multi-species origins of civilization. What has come to be called “civilization” began first where conditions arose that enabled complementary species to engage in mutualistic relationships (Diamond 1997). This paper examines “sustainable citizenship” in the Anthropocene by examining both terms: sustainable and citizenship. “Sustainability” itself as translated into Taiwanese Chinese is “perpetual development” (yongxufazhan 永續發展). In other words, the standard Taiwan translation highlights the inseparability of the idea of sustainability from economic development and linear time. The modern notion of “citizenship” on the other hand only functions well in a single-species human society, as it only recognizes the citizenship of a single species. However, civilization from its beginning has always been a multi-species project, and the fundamental concept of biology—evolution—is premised on the idea of adaptation, not sustainability. If we reject linear views of time and instead focus on circulatory forces and transcendence as proposed by Duara (2014), we must broaden the scope of our history in deep time. To square the circle of sustainable citizenship, I propose an alternative name to the Anthropocene, the Galluscence. This decenters the human in an epoch when the nearly two trillion G. gullus that have been composted into the earth’s crust in the last seventy years provide a better geological marker than a few billion humans that have a tendency to foreground themselves in historical narratives.
In order to do this, I examine the conflict over how Taiwanese macaques (Macaca cyclopis) and Taiwanese humans (homo sapiens) may cohabitate. This involves a fundamental ontological disagreement on the place of macaques in society. A small group of citizen researchers in Taiwan encounter opposition from mainstream biologists in Taiwan because they promote direct interaction between humans and monkeys. At stake is a fundamental conflict between which species achieves access to the fruits of other species such as peaches (Prunus persica) and tomatoes (Solanum lycopersicum), a question that strikes at the root of food scarcity and adaptation of multiple species. Thus, I argue that the environment-al human-ities in Asia must come to terms with its internal contradiction. Are we studying the environment or the humans? If we put humans into an assemblage with other beings, do we have something different than the environment-al human-ities that fits our academic purposes better? In the Galluscene, when the bodies of human citizens do not merely interact with but are actually composed of the bodies of other species, who eats who is a fundamental question in which humans, monkeys, peaches, tomatoes, and chickens all have an interest.

Biography

Jeffrey Nicolaisen is a doctoral candidate in the Graduate Program in Religion at Duke University. He earned a master’s degree in Civil Engineering from Nagoya University, and a master’s degree in Asian Studies from the University of Illinois at Urbana-Champaign. He worked as an environmental consultant with Environmental Resources Management before returning to graduate school to study Asian religions and ecology. Nicolaisen’s current doctoral dissertation project focuses on the multi-species relationships between dogs, monkeys, and humans in Taiwan, with a particular focus on Buddhist and indigenous Taiwanese communities. Nicolaisen’s previous research also includes work on hydrology, river ecology, and nutrient transport.
    

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