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Deftly weaving identity theory, family studies, symbolic interactionism, and animal studies, Just

Like Family has broad versatility and reach in sociology. In this book, Laurent-Simpson delivers the rare combination of readability, relatability and rigor. She provides compelling stories from pet parents as well as examples from popular culture that show, quite clearly, the ways in which companion animals have nosed their way from pets to family members and in so doing, created a new family structure. The importance of this transition in family form is thoroughly explained and supported with reference to multiple fields. Additionally, with the use of triangulation in data collection, this book is a great exemplar of qualitative research and would be excellent for a qualitative methods class, in addition to courses focusing on family or identity.

Carlyn Kranking: There was a time where juvenile orcas in one particular population would swim around with a dead fish on their heads. It was in the Puget Sound area in the Pacific. One orca apparently started it, and over the next few weeks, other orcas were doing the same, wearing dead salmon like hats, and then the trend stopped. It was just passing, so it was just a short-term fad. It happened apparently in 1987.

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Klimek: I mean, as humans, we often talk about our emotions as things that hold us back or get in the way or things that we have to overcome. But is there any evidence that these social interactions or emotional behavior, is there any evolutionary benefit to the extent that we can actually help these animals survive?

Marino: I can tell you this: Without emotions, there would be no life. And if you trace the evolutionary history of the brain, the nervous system, even as far back as the kinds of excitable membranes that single-celled animals have, you can see a common thread. The first thing that brains do is they interpret and drive behavior, and that behavior is driven by emotion.

Klimek: Yeah. What about when we map these characteristics or motivations onto specific types of animals? Are we going to be talking for the next five years about how aggressive otters are? Or, even if we ascribe an altruistic motive or something to another type of animal, does suggesting broadly that this species is like this, do you see that as a problem for conservation efforts?

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You might think of grief as an exceptionally human emotion but scientists have discovered many examples of animals mourning much like people do. This evolving field of research documents how animals exhibit a complex range of feelings towards death.

One noted example: famed chimpanzee researcher and advocate Jane Goodall watched as Flint, a young male chimp, died just four weeks after his mother Flo passed away; he was unable to eat or spend time with others.

The neighbor of the African elephant, the giraffe, was observed by zoologists in Zambia in 2012, licking and nudging a dead calf while standing vigil by it, the third time on record. Both these animals have long gestation periods so the amount of time they spend growing their offspring is a huge investment and physical undertaking, much like humans.

So what you trying to do to me?

It's like we can't stop, we're enemies

But we get along when I'm inside you

Yeah

You're like a drug that's killing me

I cut you out entirely

But I get so high when I'm inside you

And yet these same animals are abandoned by the millions, ending up in shelters where they will probably be euthanized, or in laboratories where they face even worse fates, simply because it has become inconvenient for their owners to keep them. And modern factory farming represents the most widespread and extensive form of cruelty to animals that our species has practiced yet. Many factory farm animals live in densely overcrowded conditions, indoors, with their excrement and their dead left among them. Farmers cut off the beaks of chickens and the tails of pigs, without anesthetics, as ways to control the aggression produced by this overcrowding.3 Others, such as some pigs and calves, although they are highly social, live alone in crates too small for them to turn around in. Many chickens spend most of their lives in pain, because they are fattened much too quickly, and their legs cannot comfortably bear their weight. Chickens deemed useless are sometimes ground up alive. These industrial food-processing techniques make it possible to produce meat cheaply, and as a result, despite the cruelty of the methods, people have begun to eat meat in unprecedented quantities.

Those who wish to urge the cause of better treatment for the other animals usually urge the continuity, the similarity, between human beings and the other animals. They deny that there is anything special about human beings that justifies us in using the other animals as means to our own ends. Those who wish to fend off these attacks have sometimes insisted on sharp human/animal differences. My own view falls between these two positions. I believe that there is an important difference between human beings and the other animals. But instead of being a difference that justifies our treatment of the other animals as resources, it is a difference that we can live up to only by treating them as fellow creatures.

Look around the world: Contemplate the whole and every part of it: You will find it to be nothing but one great machine, subdivided into an infinite number of lesser machines, which again admit of subdivisions to a degree beyond what human senses and faculties can trace and explain. All these various machines, and even their most minute parts, are adjusted to each other with an accuracy which ravishes into admiration all men who have ever contemplated them. The curious adapting of means to ends, throughout all nature, resembles exactly, though it much exceeds, the productions of human contrivance; of human design, thought, wisdom, and intelligence. Since therefore the effects resemble each other, we are led to infer, by all the rules of analogy, that the causes also resemble, and that the Author of Nature is somewhat similar to the mind of man. . . . (DNR 15)4

And why should man . . . pretend to an exemption from the lot of all other animals? The whole earth . . . is cursed and polluted. A perpetual war is kindled amongst all living creatures. Necessity, hunger, want stimulate the strong and the courageous: fear, anxiety, terror agitate the weak and the infirm. The first entrance into life gives anguish to the new-born infant and to its wretched parent: weakness, impotence, distress attend each stage of that life, and it is, at last, finished in agony and horror. (DNR 59)

Early in this essay I mentioned that I believe there is a sharp difference between human beings and the other animals, and this is it. The other animals lead lives that are governed, I believe, by their instincts, desires, emotions, and personal attachments. Because we have the capacity to evaluate the influence of our instincts, desires, emotions, and personal attachments on our actions, we are not completely governed by them. We have the capacity to be governed instead by normative standards and values, by a conception of what we ought to do.12 We are rational and therefore moral animals, probably the only ones.

Obviously, elaborating the position I have just sketched into a full theory of how we should treat the other animals would take a good deal of work, both philosophical and empirical. Many people believe that the other animals do not stand in the same relationship to their lives that we stand in to ours, because they are not aware of themselves as beings extended in time, with hopes for the future, plans to carry out, and relationships to develop. This position also ignores the vast variation there is in degrees and kinds of self-consciousness and related properties, such as memory, that we find in the animal world. But perhaps it is true that a human being who loses her life loses something more complex, rich, and connected than a nonhuman animal who loses his life does. On the other hand, a human being and a nonhuman animal who lose their lives both lose everything that they have. There is something imponderable about the comparison.

This phenomenon may become harder to avoid as more adults stay at home far beyond high school. According to Pew Research Center, 52 percent of U.S. 18- to 29-year-olds were living with one or both of their parents in July 2020. The COVID-19 pandemic likely played a major role in this peak. That number has since fallen, though it reflects a broader national trend that began around the 1960s.

Just like us, animal parents may step in when their offspring struggle in adulthood. Many wild animal parents feed their starving adult children who have trouble finding meals. In fact, stored food often comes in handy in these exact moments. Some animals will also provide their offspring with introductions to mates. Such actions are referred to as extended parental care.

Animals may need extended parental care for some of the same reasons that humans do. Sometimes, it can be a matter of an unsafe environment or limited resources. For instance, Western bluebird sons who stay close to home during the winter months are more likely to survive. Because these birds are safer in numbers, living with family allows them to thrive. As an added incentive, they also inherit their parent's territory that often comes stocked with food. However, these creatures also pull their own weight by teaching their younger siblings how to survive. Other animals who win the real estate lottery include North American red squirrels and meerkats. 17dc91bb1f