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The study of humanitarian intervention typically focuses on the human victims and saviours in armed conflict and natural disasters. Moreover, explanations of the virtues of humanitarian norms and ethics emphasise the importance of the university of suffering and the empathic nature of humanitarian efforts. In contrast, this article explores the neglected world of 'non-human humanitarians'. Specifically, the article outlines three cases of non-human actors that expand and complicate international humanitarian practices: dogs, drones, and diagrams. Drawing on new materialist and posthuman literatures, the article argues that non-humans possess distinct capacities that vastly expand and transform humanitarian efforts in ranging from relief, to medicine, to conflict resolution. Highlighting non-human humanitarians thus offers a new perspective on the resources available for redressing mass violence and conflict, but also complicates existing definitions of humanitarian norms. To the contrary, the article demonstrates that non-humans often maximise humanitarian services to a degree greater than their human counterparts, but have also introduced changes into humanitarian practices that have problematic unintended consequences. Non-human humanitarians reveals previously discounted participants in international politics and the key roles they play in various international interventions.

AbstractThe study of humanitarian intervention typically focuses on the human victims and saviours in armed conflict and natural disasters. Moreover, explanations of the virtues of humanitarian norms and ethics emphasise the importance of the university of suffering and the empathic nature of humanitarian efforts. In contrast, this article explores the neglected world of 'non-human humanitarians'. Specifically, the article outlines three cases of non-human actors that expand and complicate international humanitarian practices: dogs, drones, and diagrams. Drawing on new materialist and posthuman literatures, the article argues that non-humans possess distinct capacities that vastly expand and transform humanitarian efforts in ranging from relief, to medicine, to conflict resolution. Highlighting non-human humanitarians thus offers a new perspective on the resources available for redressing mass violence and conflict, but also complicates existing definitions of humanitarian norms. To the contrary, the article demonstrates that non-humans often maximise humanitarian services to a degree greater than their human counterparts, but have also introduced changes into humanitarian practices that have problematic unintended consequences. Non-human humanitarians reveals previously discounted participants in international politics and the key roles they play in various international interventions.

The paper argues that suffering is an aversive/negative subjective mental state originally inferred in animals, by humans, using an anthropomorphic interpretation of an animal's situation, and the consequences of that situation on the animal's behaviour or physical state. Over the last half century, developments in the field of animal welfare science have provided a substantial body of data about what actually matters to animals, and how their responses to adverse events manifest, by examining their preferences, and measuring changes in their anatomy, physiology and behaviour over a range of states of welfare – from good to very poor welfare. Data from animal welfare science can provide an objective reference point for data collected and used as evidence in criminal proceedings for un-necessary suffering. Animal welfare science can therefore assist the courts by providing objective criteria on which the premise of an argument regarding whether or not an animal has suffered can be assessed, rather than relying on conjectural opinion based on well meaning, but often uninformed, anthropomorphically driven emotions. Animals, like humans who are incapable of verbally communicating their mental state and preferences by virtue of age, or physical or mental infirmity, cannot verbally communicate whether they are enduring an aversive/negative subjective mental state. Animal welfare science provides an indirect, but rational and robust mechanism to infer what an animal's subjective state was/is in relation to what has happened to it, by examining scientific data relating to its physiology, pathology and behaviour, and considering this in the context of published animal welfare science data derived from animals in situations they are known to find aversive, and would choose not to endure. The paper explores some of the concepts and data on which animal welfare science is predicated, additionally examining difficulties that can arise with use of language in this field, and in animal welfare legislation.

Many intellectuals, various social movements, as well as all manner of individuals from around the globe who are critical of the ills of global, expansionist capitalism have written, spoken out about, and called for everything from minor changes to radical changes to the existing social, political and economic order. Moreover, many of these groups and individuals have used the tools of Marx's critique of capitalism in order to advance their positions and calls for change. While most critics of the existing social, political and economic order advance their critical examination of capitalist-spawned injustices with the hope of providing a foundation for us to explore ways to resist, disrupt and replace them, with few exceptions, usually this exploration is confined to (or at least focused on) human communities. However, in this essay, using some key concepts in Marx's oeuvre, I examine how the global expansion of capitalism, together with its requisite increase in structures of power and domination, are responsible for the intensification of similar injustices for non-human animals, which, according to Marx's own theoretical commitments, I argue, should also be resisted and, indeed, eradicated. On the flip side, in addition to arguing that a proper understanding of some of Marx's most fundamental commitments requires us to fight not only for human but for non-human animal liberation, I also argue that genuine animal liberation requires the radical disruption of capitalism and that the more common, less radical animal liberation movements are insufficient for bringing about this end.

This groundbreaking interdisciplinary collection interrogates the significance of Deleuze's work in the recent and dramatic nonhuman turn. It confronts questions about environmental futures, animals and plants, nonhuman structures and systems, and the place of objects in a more-than-human world

A central trope of the information society is that of 'information flows.' The implicit assumption underlying such a vision involves the removal of gatekeepers and intermediaries who are perceived to impede such flows. Drawing from field research on information circulation, trade, and money in rural markets in Myanmar and India, we show why intermediaries persist alongside information and communication technologies (ICTs) in trade and financial transactions in the 'Information Age.' We examine the range of roles, (human and non-human) actors, and material practices that are involved in conducting financial transactions, and we show the importance of historical legacies and politics in explaining why both cash and financial intermediaries persist in the digital age. Focusing on the different value that human and non-human intermediaries bring to financial encounters helps explain what characteristics make each resilient or replaceable in a time of change. By situating intermediaries and mediations in the social relations within which they operate, we bring back the role of power and politics – an element that is often missing in accounts focused on the unmediated and 'free' circulation of information using ICTs – in explaining processes of mediation and circulation.

The hypothesis that humans are superior to non-humans by virtue of higher cognitive powers is often supported by two recurrent fallacies: (1) that any competence shown by humans but not by our closest living relatives (apes) must be unique to humans; and (2) that grades of intelligence can be inferred from behavior without regard to motivational structures.

In this paper, I argue that the use of non-human animals in ritual sacrifices is not necessary for the Confucian tradition. I draw upon resources found within other religious traditions as well as Confucianism concerning carrying out even the most mundane, ordinary actions as expressions of reverence. I argue that this practice of manifesting deep reverence toward God (or deities and ancestors in the case of Confucianism) through simple actions, which I call everyday reverence, reveals a way for Confucians to maintain the deep reverence that is essential for Confucianism, while abandoning the use of non-human animal sacrifice.

What norms apply to the determination of lawful targets? What persons and objects may be lawfully targeted in armed conflict? What are the reasons, both legal and extra-legal, of civilian losses? What principles must be observed when attacking military objectives? How can the protection of persons who are not participating in hostilities can be strengthened? Is it possible to develop a consistent approach to targeting in armed conflict regardless of the legal qualification of the armed conflict? This monograph answers these questions and many more. Taking into account both military objectives and civilian objects, it considers the extent of their protection in a range of contexts, providing an essential source of reference for scholars dealing with issues across international humanitarian law and armed conflict.

AbstractA growing body of research suggests that non‐humans play a central role in many social interactions – not simply as objects used by humans as interaction props, but as fully participating agents of action. In this essay, I examine these innovative ideas, reviewing survey data that documents this trend and theoretical and empirical work that seeks to better understand it.