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This book aims to put the speciesism debate and the treatment of
non-human animals on the agenda of critical media studies and to
put media studies on the agenda of animal ethics researchers.
Contributors examine the convergence of media and animal ethics
from theoretical, philosophical, discursive, social
constructionist, and political economic perspectives. The book is
divided into three sections: foundations, representation, and
responsibility, outlining the different disciplinary approaches'
application to media studies and covering how non-human animals,
and the relationship between humans and non-humans, are represented
by the mass media, concluding with suggestions for how the media,
as a major producer of cultural norms and values related to
non-human animals and how we treat them, might improve such
representations.
This book aims to put the speciesism debate and the treatment of
non-human animals on the agenda of critical media studies and to
put media studies on the agenda of animal ethics researchers.
Contributors examine the convergence of media and animal ethics
from theoretical, philosophical, discursive, social
constructionist, and political economic perspectives. The book is
divided into three sections: foundations, representation, and
responsibility, outlining the different disciplinary approaches'
application to media studies and covering how non-human animals,
and the relationship between humans and non-humans, are represented
by the mass media, concluding with suggestions for how the media,
as a major producer of cultural norms and values related to
non-human animals and how we treat them, might improve such
representations.
With The Human Animal Earthling Identity Carrie P. Freeman asks us
to reconsider the devastating division we have created between the
human and animal conditions, leading to mass exploitation,
injustice, and extinction. As a remedy, Freeman believes social
movements should collectively foster a cultural shift in human
identity away from an egoistic anthropocentrism (human-centered
outlook) and toward a universal altruism (species-centered ethic),
so people may begin to see themselves more broadly as "human animal
earthlings." To formulate the basis for this identity shift,
Freeman examines overlapping values (supporting life, fairness,
responsibility, and unity) that are common in global rights
declarations and in the current campaign messages of sixteen global
social movement organizations that work on human/civil rights,
nonhuman animal protection, and/or environmental issues, such as
Amnesty International, Human Rights Watch, the Cooperative for
Assistance and Relief Everywhere, People for the Ethical Treatment
of Animals, the World Wildlife Federation, the Sea Shepherd
Conservation Society, the Nature Conservancy, the Rainforest Action
Network, and Greenpeace. She also interviews the leaders of these
advocacy groups to gain their insights on how human and nonhuman
protection causes can become allies by engaging common opponents
and activating shared values and goals on issues such as the
climate crisis, enslavement, extinction, pollution, inequality,
destructive farming and fishing, and threats to democracy.
Freeman's analysis of activist discourse considers ethical
ideologies on behalf of social justice, animal rights, and
environmentalism, using animal rights' respect for sentient
individuals as a bridge connecting human rights to a more holistic
valuing of species and ecological systems. Ultimately, Freeman uses
her findings to recommend a set of universal values around which
all social movements' campaign messages can collectively cultivate
respectful relations between "human animal earthlings," fellow
sentient beings, and the natural world we share.
With The Human Animal Earthling Identity Carrie P. Freeman asks us
to reconsider the devastating division we have created between the
human and animal conditions, leading to mass exploitation,
injustice, and extinction. As a remedy, Freeman believes social
movements should collectively foster a cultural shift in human
identity away from an egoistic anthropocentrism (human-centered
outlook) and toward a universal altruism (species-centered ethic),
so people may begin to see themselves more broadly as "human animal
earthlings." To formulate the basis for this identity shift,
Freeman examines overlapping values (supporting life, fairness,
responsibility, and unity) that are common in global rights
declarations and in the current campaign messages of sixteen global
social movement organizations that work on human/civil rights,
nonhuman animal protection, and/or environmental issues, such as
Amnesty International, Human Rights Watch, the Cooperative for
Assistance and Relief Everywhere, People for the Ethical Treatment
of Animals, the World Wildlife Federation, the Sea Shepherd
Conservation Society, the Nature Conservancy, the Rainforest Action
Network, and Greenpeace. She also interviews the leaders of these
advocacy groups to gain their insights on how human and nonhuman
protection causes can become allies by engaging common opponents
and activating shared values and goals on issues such as the
climate crisis, enslavement, extinction, pollution, inequality,
destructive farming and fishing, and threats to democracy.
Freeman's analysis of activist discourse considers ethical
ideologies on behalf of social justice, animal rights, and
environmentalism, using animal rights' respect for sentient
individuals as a bridge connecting human rights to a more holistic
valuing of species and ecological systems. Ultimately, Freeman uses
her findings to recommend a set of universal values around which
all social movements' campaign messages can collectively cultivate
respectful relations between "human animal earthlings," fellow
sentient beings, and the natural world we share.
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