research summary
Research Summary
Despite growing acknowledgement of animal ‘agency’ and ‘consciousness’, more-than-human animals (hereafter ‘animals’) continue to be excluded from decision-making in relevant issues. The barrier that is frequently identified to truly bring animal voices into research, is their inability to speak human language, and human’s limited capacities to understand theirs. Used by animal communicators (ACs) to engage in two-way communications with animals, the method of intuitive interspecies communication (IIC) is a possible response to this barrier.
Using exploratory case studies and reflexive thematic analysis, this work provides detailed, well-documented accounts of cooperative work between ACs, animals, and third-party human stakeholders in issues related to conservation and human-animal coexistence. Three cases were documented in total: one individual and two nested, which included individual mini cases within the larger case. The cases showed IIC being used to achieve greater mutual understanding between humans and animals, as well as animal engagement with prospective interventions that will impact their wellbeing. IIC also eliminated guesswork in project planning; by engaging the animals, they can be asked for input in various conservation and human-animal coexistence issues that arise.
Reflexive thematic analysis illustrated the roles of all animal and human stakeholders, the ethical orientation of the humans involved, the approaches and strategies of the ACs, and the outcomes of IIC-facilitated human-animal engagement. Ultimately, study findings suggest that ACs can work as “bridges” to facilitate animal engagement in conservation and human-animal coexistence issues that affect them.
Vision
My long-term vision for this work is for voices of the land to be given equal weight in environmental governance, industry, and among other land users. Furthermore, I envision a process of decolonization and Indigenization of the environment sector, particularly for Indigenous-led organizations in the sector, to reclaim traditional practices of land management, which could include kinship-based counsel with affected beings of the Land. This is already being done, with great success, by Indigenous folks and nations in other areas (see: The Land and Peoples Relationship Model by Copper Jack at respectcareshare.ca).
FAQs
What is Intuitive Interspecies Communication (IIC)?
IIC is experienced as two-way non-verbal communication between humans and more-than-humans. It is not based on visual observations or other external physical cues (e.g. sound, smell, etc.), nor is it based on visual observations or other external physical cues (e.g. sound, smell, etc.) but rather through intuitive impressions (Hinz & Barrett, under review). The phenomenon of communicating with more-than-humans has a long history with many different names, amongst Indigenous and non-Indigenous communities alike.
Who uses IIC?
The modern-Western world has only recently, within the past few decades, begun to explore the phenomenon of communication with animals in earnest. Animal communicators, or ACs, are individuals whose work focuses on engaging in two-way communications with more-than-human animals. There are hundreds of these individuals that can be found on every continent across the globe (except Antarctica). While most of them work primarily with domestic animals and their human caregivers, there are some who work with wild animals as well, or exclusively. My Master’s thesis explored the use of IIC by ACs with wildlife, in the contexts of conservation and human-animal conflict.
Beyond ACs and their use of IIC, there are many others who are communicating or engaging with animals and other beings of the Land, either directly or indirectly, as part of their work. Indigenous peoples of many nations across the globe, for example, have been communicating with more-than-humans since time immemorial.
IIC and Animal Engagement - how are they connected?
Many of the decisions that we make as humans impact animals and other beings of the Land either directly or indirectly; yet they are rarely engaged or consulted as part of this decision-making! The most common causes for this are either 1) human decision-makers do not believe animals have voices, opinions, or the ability to engage in the consultation process, or 2) human decision-makers are unable to identify a method that would engage animals meaningfully. While this research is ongoing, at this time it seems that IIC is a promising method for bringing animal voices to the table in many different scenarios.
Has IIC been used in real-life conservation or sustainability-related scenarios? If so, how?
This question directly pertains to my research represented in my Master’s thesis! My question, “How are ACs working with wildlife?”, led to the documentation of three different case studies wherein ACs used IIC to engage wildlife in conservation and human-animal conflict related issues. You can view my fully published thesis here.
Beyond my own research, there are many other researchers, practitioners on the ground, and initiatives related to engaging animal voices directly in decision-making. One I want to draw your attention to is Elder Copper Joe Jack’s “Land and Peoples Relationship Model”, which is designed to engage both Indigenous knowledges as well as the voices of the Land in decision-making and mediation. More information on his work can be found at respectcareshare.ca
Click here to read an article about me and my work.
“Indigenous student achievement: seeking sustainability”. Written by James Shewaga, March 2, 2023.
Click here to listen to a CBC radio interview about my research.
“Métis Researcher looks at animal communicators and how they may shed light on climate change”. Live with Stefani Langenegger on April 12, 2023
My research is funded by the Social Sciences and Humanities Research Council (SSHRC) Canada Graduate Scholarship – Master’s Scholarship, the Indigenous Graduate Leadership Award from the College of Graduate and Postdoctoral Studies at the University of Saskatchewan, and the Equity Scholarship from the School of Environment and Sustainability at the University of Saskatchewan. I want to acknowledge the financial support of MentorSTEP at the University of Saskatchewan, as well as the ongoing support and technical expertise from the staff at Saskatchewan Aboriginal Land Technicians (SALT), as well as my research team members, without whom this research would not have been possible.
