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Women like Meat: The Folklore and Foraging Ideology ... www.jstor.org/stable/220787 Women Like Meat is a double entendre: bushman women (the compound term is used by Megan Biesele) enjoy meat, and women are akin to meat.
From this day at the spring, paralleled by the day at the branding camp, animals are just animals and no longer have human characteristics. From then on they have gone their separate ways. The initiatory theme of the menstrual rite in this story is similarly echoed in the branding story: ‘These pretty ones are the ones who will turn into meat animals.’ The branding deals with the young boys’ structural equivalent of the menstrual rite, their ceremony of the first kill. Both stories stress the themes of individuation and right relationship to the adult social world that are so important in the initiations for both sexes. Etymological connections between the words used in both contexts are evidence, further, that initiation, the process of becoming full human beings, is symbolised in both these stories? Fully adult men thus have their origin in fire. Before they are branded with fire they are little boys. Afterwards, they are hunters, with all that this implies of adult social responsibilities. Women, on the other hand, originate in water. Their fecundity is connected with seclusion in a watery place, and as they emerge from this place as established childbearers the social world around them falls into its rightful order.
Toward what I believed to be the end of the evening, Xaxe, a great hunter, healer, and shaman, laid hands on me....I felt the energy, his energy, surge through my body. He had his hands on me for about twenty-five or thirty seconds, but it felt like he had only touched me for a split second. Time stood still. I literally had a short out of body experience. I could see him touching me from just above my body, almost like I was floating six feet off the ground, watching myself. All of a sudden I was back in my body observing an image of him thumbing through the book that contained all the pictures and moments in my life. I saw images of my childhood I hadn't remembered in years, pictures of my mother and me walking on a beach and shelling, very strong images. At the time, both during his touch and immediately afterward, I described it as him flipping through the pages of my life....Later the next morning, I spoke with Xaxe about the trance dance. He told me he wanted access to me in a way that was not possible through a translator....Xaxe's curiosity was such a caring, loving gesture....When he detached from me it felt like someone was unplugging a lamp from a wall socket. As he let go of me and continued to dance around the fire, I spontaneously burst into uncontrollable tears....I had been stripped to my emotional core, completely stunned by what I had witnessed so up close and personal.151
The point of departure is an economic finding: unlike non-human primates when they engage in hunting, human hunters normatively do not eat their own kills. This apparent self-denial, it is argued, is best seen as an expression of a cultural universal, the sexual division of labour, in which women obtain meat which their sexual partners have secured. It is suggested that the female sex may have played a part in the establishment of this arrangement, and – in particular – that menstrual bleeding may have been central to its symbolic underpinnings. In this context, a model of the “initial situation” for human culture is proposed. In this, menstrual bleeding is (a) socially synchronised and (b) marks a periodic feminine sexual withdrawal (in effect, a “sex-strike”) functioning to motivate and regularize male periodic hunting. On a symbolic level, menstrual blood is identified with the blood of game animals, a generalised avoidance of blood ensuring both a periodic separation of sexual partners (necessary for effective hunting) and the separation of hunters as consumers from their own kills (necessary to ensure economic circulation and exchange of the produce).
Then, when a game animal was wounded or killed by men, its bloody flesh rendered it “taboo” to those who had hunted it. By using blood to indicate “we are not available”, women ensured that no game animals could be immediately eaten by the men who had killed them. This was because the meat was “bleeding” – i.e. symbolically “menstruating” – and therefore “taboo” as food. The thesis cites evidence for the widespread avoidance by men of their own kills – and the widespread equation of menstrual with animal blood – in traditional hunter-cultures.
I have so many animal stories (all kinds) being aware.
Originally posted by psyko4570
reply to post by smyleegrl
When I got over to it I noticed our little 'weenie' dog had left a 'present' at the base of the blackberry. Did he know how important the plant is to me and intentionally try to help with fertilization?
Originally posted by IntoxicatingMadness
I imagine that being conscious simply means being aware of your existance. Are we debating that animal are going through the motions?
Originally posted by tkwasny
Originally posted by IntoxicatingMadness
I imagine that being conscious simply means being aware of your existance. Are we debating that animal are going through the motions?
I have always contented there is a threshold crossed in levels of consciousness when it is demonstrated that an animal dreams. It clearly means there are pictures they are inside of, meaning they are aware they exist.
Originally posted by dontreally
Originally posted by tkwasny
Originally posted by IntoxicatingMadness
I imagine that being conscious simply means being aware of your existance. Are we debating that animal are going through the motions?
I have always contented there is a threshold crossed in levels of consciousness when it is demonstrated that an animal dreams. It clearly means there are pictures they are inside of, meaning they are aware they exist.
How do you go from "It clearly means there are pictures they are inside of" to "meaning they are aware they exist."... How do you figure that an animals experiencing a dream implies a knowledge of what they are experiencing - or even having the ability to reflect on the distinction between the dream state and the normal waking state?
None of this is deducible from an animals ability to dream! Everyone knows dogs and cats dream. My dog dreams all the time. But I have never been so presumptuous to think that because she dreams she knows she dreams..
It is sad how few people here read or know how to conduct a proper argument. The ability to reflect implies a knowledge of the object reflected upon. If a dog knows she dreams, than it could be argued that a dog has some subtle presence of self consciousness i.e. knowledge of ones own individuality. But I have never seen such experiments. In fact, every experiment trying to show the presence of self consciousness in animals - since this is a prerequisite to giving them rights, and so a major interest of animal rights activists - has ended up a dismal failure. Every times it's shown that the animal is only doing what it's been instructed to do; that instead of self conscious decision, it's mere mimicry of human beings.
Again, an animal cannot go against instinct. It's a law recognized thousands of years, repeated by some of the greatest philosophers, and defended by all sane and rational people till this day.
This idiocy of giving them rights - when the don't even recognize what rights are - unfortunately, has yet to been seen for the politicization of science that it is.
Originally posted by butcherguy
reply to post by Char-Lee
Yep.
I see bacon, ham, sausage, pork chops, spare ribs, scrapple and puddin' meat in the first pic. Not sure about the second pic, I've never eaten warthog.
We had pigs that we made pets out of when I was a child. They are clean and intelligent, as farm animals go. I could let Sally out of the barn and have her walk along with me in our yard. I was five years old, she weighed over 300 pounds at that point. I would scratch her side and she would lie down for me to scratch her belly. When I told her, she would go back in the barn and I would latch the door behind her.
We ate her too.