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This accessible and cutting-edge work offers a new look at the
history of western "civilization," one that brings into focus the
interrelated suffering of oppressed humans and other animals.
Nibert argues persuasively that throughout history the exploitation
of other animals has gone hand in hand with the oppression of
women, people of color, and other oppressed groups. He maintains
that the oppression both of humans and of other species of animals
is inextricably tangled within the structure of social
arrangements. Nibert asserts that human use and mistreatment of
other animals are not natural and do little to further the human
condition. Nibert's analysis emphasizes the economic and
elite-driven character of prejudice, discrimination, and
institutionalized repression of humans and other animals. His
examination of the economic entanglements of the oppression of
human and other animals is supplemented with an analysis of
ideological forces and the use of state power in this sociological
expose of the grotesque uses of the oppressed, past and present.
Nibert suggests that the liberation of devalued groups of humans is
unlikely in a world that uses other animals as fodder for the
continual growth and expansion of transnational corporations and,
conversely, that animal liberation cannot take place when humans
continue to be exploited and oppressed.
This book is an important contribution to improving the health,
well-being and care of our closest animal companion, the dog . No
one with a dog should be without this book. --From the Foreword by
Dr. Michael W. Fox
The Holistic Dog Book addresses your whole dog and all the ways you
can bring a more natural approach to your dog's care. Whether
you're interested in essential oils, homeopathy, natural diets,
herbal remedies, acupuncture, massage or emotionally satisfying
training, you'll find what you need to make well-informed decisions
about what's right for the both of you.
Distinguished veterinarian and animal psychologist Dr. Michael
W. Fox shares his pioneering 6-step dog massage technique, which is
not only a healing tool and healthcare measure, but also affirms
the bond between you and your animal companion. Drawn from more
than 30 years of experience, Dr. Fox provides an orientation to
basic dog anatomy, physiology, and psychology, and then addresses,
through easy-to-read instructions and detailed illustrations and
photos: Why dogs need massage How to understand your dog's body
language How to develop a massage routine How to diagnose illness
with massage How to keep your dog fit and healthy
This newly revised and updated volume is an essential guide for
helping and healing our animal companions.
Highlighting the dangers of modern pet food--how it is unbalanced,
creates addiction, and often contains ingredients that can
literally poison your pet, this book destroys the myths propounded
by pet food companies that human food is bad for pets, and that
natural food diets are unsafe. Three veterinarians share their
expertise and scientific evidence, providing an in-depth appraisal
of the pet food industry and what people are feeding to their cats
and dogs. This revolutionary book teaches how to read pet food
labels and what ingredients to avoid, how to save on pet bills by
preventing diet-related disease in pets, why veterinarians are
often ignorant of the health effects of manufactured pet food, how
a change in diet can cure many diet-related illnesses, and why
organic farming practices and suppliers can be the best choice for
pets. Armed with this information, people will be able to provide a
better and healthier life for their animals.
This work is about physical, ecological and political designs for
sharing the global resources and services of the planet to meet the
needs of all living beings and their community patterns. It uses
ecological design to create a simple method to implement and manage
the sharing. First, we assess what the planet needs to develop in a
stable flow, then we set aside a satisfactory area of the planet to
ensure the continuing operation of evolution in wild systems. Next,
we measure the ranges of productivities of wild ecosystems as well
as agricultural and urban systems, and use those results to
determine optimum human populations for local places, regions and
the planet. Finally, within human systems, every culture would
claim a share of local resources and global services not set aside
for wild regeneration. The equal apportionment of resources to all
cooperating participants in the global commons is supported by the
practice of recognizing and honoring the 'legacy' of the entire
planet that hosts its legatees as tenants, and is supported by the
'rule' of all beings, although in the human legal system, humans
represent the interests of all other beings, much as we are
starting to do now. This reapportionment is enhanced by the wisdom
of harmony and by the drawing and making of ecological zones, which
emphasize ranges of separation of wild and artificial areas. This
reapportionment of 'resources' that human communities have already
claimed, as well as of resources that have been badly distributed
as a result of theft or violence, may cause some degree of
discomfort or suffering for wealthier people, but that is minimal
compared to the suffering and death under the current industrial
system, which encourages overconsumption and large, immoral
differences in the distribution of wealth. Ecological design would
work on local and regional scales, as well as on the global scale.
Like metaphysics, ecological design has a vision that exceeds its
bounds and a reach that exceeds its grasp. And, we have to use it
to explore possibilities of local and global harmony, without
having complete knowledge or experience. Ecological design requires
participation and cooperation to accomplish its ambitious goals. It
has to be flexible and adapt to changing environments. This means
understanding challenges and problems, as well as natural and
artificial ecosystems, histories and cycles, before using a variety
of physical and conceptual tools to create ecological designs on
local scales, but considering the regional and global implications.
This means trying to design places, ecosystems and landscapes, as
well as cycles and processes. It means redesigning flows of
minerals and gases, wetlands and streams, domestic and wild
forests, and animal paths and reserves. It means redesigning human
patterns, from transportation corridors to traditional and modern
cultures. It means redesigning agriculture, cities-traditional
cities and proposed arcologies-buildings, neighborhoods, vehicles,
industries, and medicine. It means trying to redesign social traps,
cultural adaptations, corporate goals and responsibilities, formal
commons, styles of conflict, economic frameworks, political forms
and sizes, religious applications, and even advertising. And, the
purpose of all this is to restore harmony to systems that support
and encourage health and development, under emergency conditions.
This work is about sharing regional resources and services of the
planet to meet the needs of all living beings and their community
patterns. It uses ecological design to create a simple method to
implement and manage the sharing: First, we assess what the planet
needs to keep developing in a stable flow, then we set aside a
satisfactory area of the planet to ensure the continuing operation
of evolution in wild systems. Next, we measure the ranges of
productivities of wild ecosystems as well as agricultural and urban
systems, then use those results to determine optimum human
populations for regions. Within human systems, every culture would
claim a share of local resources and global services. For example,
the Colorado river would be allocated a percentage of water to keep
the river and its downstream ecosystems healthy-this may require
50% or more of all the water flow. The remaining water would be
divided between resident cultures sharing the river environments up
and downstream. This approach promises a fair way to deal with
carbon emissions, toxic wastes, and energy use, also. The equal
apportionment of 'resources' to all cooperating participants in a
regional commons is supported by the practice of recognizing and
honoring the legacy of the entire planet that hosts its legatees as
tenants and is supported by the 'rule' of all beings together,
although in the human legal system, humans represent the interests
of all other beings, much as they are starting to do now. This
reapportionment is enhanced by the wisdom of harmony and the
drawing and making of ecological zones, which emphasizes the
relative separation of wild and artificial areas. This
reapportionment of 'resources' that human communities have already
claimed, as well as of resources that have been badly distributed
as a result of theft or violence, may cause some degree of
discomfort or suffering, but that is minimal compared to the
suffering and death under the current industrial system, which
encourages the consumption of everything and large differences in
the distribution of wealth. Like metaphysics, ecological design has
a vision that exceeds its bounds and a reach that exceeds its
grasp. And, we have to use it to explore possibilities of local and
regional harmony, without having enough knowledge or experience.
Ecological design requires participation and cooperation to
accomplish its ambitious goals. It has to be flexible and adapt to
changing environments. It has to be adaptive and accept feedback.
This means understanding challenges and problems, as well as
natural and artificial ecosystems, histories and cycles, before
using a variety of physical and conceptual tools to create
ecological designs on regional scales, but considering the local
and global implications. This means trying to design places,
ecosystems and landscapes, as well as cycles and processes. It
means redesigning flows of minerals and gases, wetlands and
streams, domestic and wild forests, and animal paths and reserves.
It means redesigning human patterns, from transportation corridors
to traditional and modern cultures. It means redesigning
agriculture, cities-traditional cities and proposed
arcologies-buildings, neighborhoods, vehicles, industries, and
medicine. It means trying to redesign civilization out of physical
and social traps; it means redefining cultural adaptations,
corporate goals and responsibilities, formal commons, styles of
conflict, economic frameworks, political forms and sizes, religious
applications, and even advertising. The purpose of all this is to
restore harmony to systems that support health and development.
This work is about sharing the local (as well as global) resources
and services of the planet to meet the needs of all living beings
and their community patterns. It uses ecological design to create a
simple method to implement and manage the sharing. First, we assess
what the local place needs to develop in a stable flow, then we set
aside a satisfactory area of the place to ensure the continuing
operation of evolution in wild systems. Next, we measure the ranges
of productivities of wild ecosystems as well as agricultural and
urban systems, then use those results to determine optimum human
populations for local places, regions and the planet. Within human
systems, every culture would claim a share of local resources and
global services not set aside for wild regeneration. Ecological
design would work on global and regional scales, as well as the
local scale. For example, the Colorado river would be allocated a
percentage of water to keep the river and its downstream ecosystems
(including shallow ocean canyons) healthy-this may require 50% or
more of all the water flow. The remaining water would be divided
between resident cultures sharing the river environments upstream.
This approach promises a fair way to deal with carbon emissions,
toxic wastes, and energy use, also. The equal apportionment of
'resources' to all cooperating participants in the global commons
(identified with the new word 'Koinomics'-See glossary for
neologisms and terms) is supported by the theory and practice of
recognizing and honoring the legacy of the entire planet that hosts
its legatees as tenants (identified here as 'Legatism') and is
supported by the 'rule' of all beings (identified as 'Panocracy'),
although in the human legal system, humans represent the interests
of all other beings, much as they are starting to do now. This
reapportionment is enhanced by the wisdom of harmony (identified as
'Harmosophy') and the drawing and making of ecological zones
(identified as 'Zonagraphy'), which emphasizes the relative
separation of wild and artificial areas. This reapportionment of
'resources' that human communities have already claimed, as well as
of resources that have been badly distributed as a result of theft
or violence, may cause some degree of discomfort for wealthier
groups, but that is minimal compared to the suffering and death
under the current system, which encourages overconsumption and
large differences in the distribution of wealth. Like metaphysics,
ecological design has a vision that exceeds its bounds and a reach
that exceeds its grasp. And, we have to use it to explore
possibilities of local and global harmony, without having complete
knowledge or experience. Ecological design requires participation
and cooperation to accomplish its ambitious goals. It has to be
flexible and adapt to changing environments. This means
understanding challenges and problems, as well as natural and
artificial ecosystems, histories and cycles, before using a variety
of physical and conceptual tools to create ecological designs on
local scales, but considering the regional and global implications.
This means trying to design places, ecosystems and landscapes, as
well as cycles and processes. It means redesigning flows of
minerals and gases, wetlands and streams, domestic and wild
forests, and animal paths and reserves. It means redesigning human
patterns, from transportation corridors to traditional and modern
cultures. It means redesigning agriculture, cities, buildings,
neighborhoods, vehicles, industries, and medicine. It means trying
to redesign social traps, cultural adaptations, corporate goals and
responsibilities, formal commons, styles of conflict, economic
frameworks, political forms and sizes, religious applications, and
even advertising. And, the purpose of all this is to restore
harmony to systems that encourage health and development.
To put animals and nature, the Earth's life community, first, and
not just our own species, is a new way of thinking. It is a major
evolutionary step for Homo sapiens. This book takes the reader
beyond the polemics of animal rights and the imperatives of
environmental protection into the deeper realms of animal
consciousness, the 'empathosphere.' and the healing powers of
nature where the call for humane planetary stewardship and
enlightened self-interest converge. Written by a veterinarian with
doctoral degrees in medicine and animal behavior, and with a
lifetime of advocating animal and environmental protection, this
book addresses the dictum of Socrates that "a life unexamined is a
life unlived." Exploring values, perceptions and beliefs that are
embedded historically in our culture from various religious,
political, economic and social roots, Animals and Nature First
shows why and how this new way of thinking and relating to other
living beings is ultimately enlightened self-interest. It is an
integral aspect of our recovery, economically, socially,
politically and spiritually. Animal well-being and the health of
the natural environment are inseparable from the health, well-being
and the ultimate fate of humanity.
This book provides a new vision, based on sound science and ethics
of compassion, which connects the healing of animals with Earth
care and the human rights and health care revolution whose time has
come. The well-being of animals, wild and domesticated, and the
health of the natural environment are found to be inseparable from
the health and well-being, and the ultimate fate of our own kith
and kin. Written by a veterinarian with doctoral degrees in
medicine and animal behavior, and with a lifetime's experience
working in animal health, welfare and environmental protection,
including agricultural and food safety and public health, this book
confronts and challenges the dominant world-view wherein the art
and science of animal and human medicine are practiced.
Conventional treatments and attitudes toward animals are examined,
and the benefits of integrative and preventive medicine in
improving the care and health of companion, farmed and wild animals
are reviewed. The vision of One Health is framed from a
reconsidered science and a renewed understanding of empathy. This
is a book for all who care for animals, starting with pet owners
seeking to be more informed, professional animal care-providers,
including farmers, veterinarians, and veterinary and animal science
students, and people who appreciate and respect wild animals. It
offers direction and inspiration toward One Health.
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