Companion Species Manifesto

Haiqi Cao

Introduction

About author:

Donna Haraway is a professor at the University of California in Santa-Cruz. Haraway is best known for her works titled A Cyborg Manifesto: Science Technology and Socialist-Feminism and The Companion Species Manifesto: Dogs, People, and Significant Otherness (CSM).

Book overlook:

The latter was published in 2003 and looks at dogs as being the best and most important kind of companion species for humans. The use of the word species instead of animals is especially interesting. Humans have been socially affected by many other organisms that are not animals, such as insects and bacteria. By using the word species to describe the dogs, she makes an attempt to differentiate between the two. By using the companion species that she most connects with, i.e., dogs, she brings about a focus to the argument. By examining the relationship between humans and dogs, Haraway shows the importance of the significant otherness mentioned in the title by studying the dog-human worlds.

The primary goal of the book is to look at human-animal relationships and other similar naturecultures. This aids one to understand the technoscience studies, and the approaches to them. Haraway primarily attempts to study the history of evolutionary biology of one species by interlinking it with the history of others which coexisted, whether in support or against (workers, helpers, companions, threats, etc.). The end goal to derive a connection historically between these species at behavioral, social and biological levels.

This is a well-written work and is very thought-provoking. Haraway makes the argument that the cross-species companionship humans get from dogs can help in understanding the importance of being different, and to be able to engage well with the significant otherness. Haraway also argues that the beauty of dogs lies in the fact that they are not about oneself. This is the case even in the western world, where dogs are commoditized almost to the extent of being surrogate children. They are just dogs and are not any kind of projections or reflections or anything apart from that. Thus, she makes it clear that any sort of cross-species companionship would involve acknowledging the complexity of other beings. It must be understood that each species has different experiences, values, history, and abilities. In such a scenario, both parties, i.e., humans and dogs, are subjects, it is necessary to understand each other inter-subjectively to have the most meaningful and trusting relationship. Haraway believes that attaining such a level in an interspecies relationship is only possible with dogs. In fact, the best subset even within this set would be that of humans with dogs that have been bred or trained for a specific practical purpose, like shepherding or hunting.

Summary

The writing is concentrated at the two herding breeds of dogs, the Australian shepherd, and the Great Pyrenees. However, the Shepard is the one of which Haraway focusses on as the star of the manifesto. She begins by claiming that stories are more significant than ideologies and then launches into a trail of stories relating to dogs, asserting their importance. By recounting the history of the breeds of dogs, which covers their origins, uses, training methods, and other aspects, Haraway makes the readers be aware of the history with which she is surrounded. In effect, this is a process that Haraway follows to demonstrate a method by which the readers can understand the natureculture within which he/she lives. As an example, she relates how dogs are bred, brought up, trained, live, compete, and play. She also tells of the people who assist dogs in these activities which include trainers and owners.

In terms of her writing style, there are some issues with wordiness. Very often, Haraway describes situations with more words than would seem necessary. In fact, the context would be more precise if the text was less wordy on certain occasions. Moreover, Haraway presents many theories and partial instances of unnecessary name-dropping throughout the book. The emphasis on her reasons behind preparing the manifesto is also given. Such expressions could have been stated concisely with limited letters. All of the above combine to make it seem like she is putting too much effort to convince the reader.

The insights shared by Haraway about the manner in which dogs are trained are very apt, especially in terms of the master-slave relationship that develops between them and the humans. In fact, it reminds the reader that this relationship is the basis of almost all interactions, and therefore it is essential to acknowledge that those involved owe a certain level of respect to each other. She also brings to the fore the problem of Western treatment dogs. They tend to be given unconditional love and affection, and she believes that regarding dogs “as a furry child, even metaphorically, demeans dogs and children -- and sets up children to be bitten and dogs to be killed” (Haraway 36). Apart from this, it is an excellent book for understanding the Great Pyrenees breed and will allow people to understand this particular kind of dog better.

The CSM makes the reader wonder about its impact had the pairing chosen was not that of humans and dogs. There is an indication throughout the book that there exists a whole host such relationships. However, there is a definite tilt towards these two right from the start. To be fair, though, most accounts of history tend to be biased and selective, and it is too much to expect any drastic difference from Haraway. Various groups may perceive the stand in different manners. For instance, the vegetarian may have issues with where she mentions feeding liver to her dog, while she ate a hamburger. Such a reader may wonder about the story being told from the viewpoint of the animals that dies to make that food for the writer and her dog. Such thoughts about varying the perspective allow for alternative historiography. It is possible that relationships which have too much of conflict are consciously sidelined by Haraway. She does make mention of them, but only in passing. Real history contains a lot of conflicts, but it is also clear that they are a necessary part of what the world has become in its current state. Thus, it cannot be ignored, even though it is Haraway’s right to have disdain for the neoliberal types.

In some aspects, Haraway ends to generalize topics and thus gives an instability to the manifesto. However, there are some helpful ways that one discovers to live with a companion species, especially dogs. This is possible only due to the way it identifies and talks about the co-evolutionary role of dogs and humans. In doing so, Haraway manages to negate the animal rights’ viewpoint that believes that dogs have been domesticated for entirely selfish purposes by humans. With the CSM, Haraway makes a departure from the Cyborg figure and moves to the companion species, especially dogs. She mentions what she did with cyborgs, while trying to attain the same with dogs, when she says "Cyborgs and companion species each bring together the human and non-human, the organic and technological, carbon and silicon, freedom and structure, history and myth, the rich and the poor, the state and the subject, diversity and depletion, modernity and postmodernity, and nature and culture in unexpected ways" (Haraway 3).

Major Points

In the Introduction, Haraway makes it clear that the aim of the manifesto is very personal to her. She is passionate about the subject and believes in the importance of reflecting on the inter-species relationship, and its biological, social and historical effects. Reading through the book, one becomes convinced of her point of view. Inter-dependent development, naturecultures, and cohabitation lend credence to her stand, although they are mostly superficial discussions. However, these could be delved into in much greater depth. They are slightly generalist, but then this may be attributed to it being a very personal topic for the writer.

The first section of the book looks at evolution stories. These are tales which look at the relationship between dogs and humans, and how it has originated. It also aims to understand the reasons and stakes behind the choice of dogs. In this part, Haraway is adept and knowledgeable and passionate. She talks about how domestication has to be rethought on the basis of recent research on the dog genome. Domestication has often and widely been thought of a people driven purposeful action. In Haraway’s opinion, this general understanding is just a reflection on one specific view of the meaning of being human. In this scenario, domestication is “the paradigmatic act of masculine, single parent, self-birthing, whereby man makes himself repetitively, as he invents (creates) his tools” (Haraway 27). To debunk this point of view, Haraway delves in to history and cites sources which have discovered that it was human debris that caused dogs to evolve from wolves. These were wild animals, and those that stayed in proximity with humans tended to have better food. Moreover, their offspring were better protected, and thus they were able to reproduce faster with a better survival rate. Certain other aspects, such as guarding and herding came about much later. Therefore, it seems that luck replaces the intent. Humans are not seen as the hunter and tamer, but rather as the creator of garbage. This results in a strange evolution which affected both the humans and the dogs with unexpected consequences.

After looking at the domestication part, Haraway brings the reader to the current time. She explores the relationship with dogs from a more contemporary and evident viewpoint. She goes on to describe this relationship with the owners as mentioned in Ruff Love, a training manual. She says that this relationship is “positive bondage” (Haraway 5). Dogs and trainers become a part of an ethical relationship, which is aimed at deriving the maximum out of the potential. This is an emergent natureculture which is built upon the work carried out by Vicki Hearne. She was vocal in her criticism of animal rights supporters, as she believed that they had less emphasis on achieving happiness, and obsessively more on alleviating the sufferings. Strangely missing from the manifesto are discussions about animal rights. In fact, Haraway makes it a appoint to steer clear of any notions that point towards twisted equality between the species. This does not imply that she simply skips over parts of the story that are unappealing. In fact, she mentions various cases, such the role dogs played in the Native American genocides, of how they were used to hound down African American slaves. There is also mention of their use in the Vietnam War by American soldiers.

Haraway draws upon this thought process as she thinks about the way in which participated her two dogs Cayenne Pepper and Roland in various competitions and agility training sessions. At this point, Haraway seems more tentative in her words, and aware of the problems of endorsing one specific relationship. She seems undoubtedly aware that this may not be the answer to the question of the way to live a good life. Instead, it is only an overview of that question in terms of how one’s life fits in with those of others. Haraway has been criticized for not condemning circuses and dog breeders to as much an extent as one would hope. Moreover, she has even been called out for the intense focus she gives to training relationships. However, there are specific cultural and historical specifics in the relationship between dogs and people. These include the ones that Haraway talks about. Haraway undoubtedly must be aware of these alternates, but she does not stray from her decision to call into question contemporary thoughts on the subject. Her view of this contemporary world is one where ‘secondary Bushes threaten to replace the old growth of more livable naturecultures in the carbon budget politics of all water-based life on earth’ (Haraway 5). In her previous work, she calls out the failure of humanity to understand the specificity of cyborg, and this is the same in the case of the companion species. She has a desire to learn the way to live alongside the histories of which she has become aware.

Some parts of the book see Haraway seemingly out of her depth. Some implications of lives with dogs are not very palatable, and this is one place where Haraway seems to struggle. Part three of CSM focusses on the two breeds mentioned previously. The Great Pyrenees is a dog that was used to guard livestock. It had been specifically bred to keep predators away from flocks of sheep. Nowadays, in the new ecologies in the American west and the Pyrenees, they have been brought in to do what a man with a gun would be used for usually. Bears from outside the region populate the two areas, and wolves, which target the domestic occupants. The guarding dog’s day is generally thought of as being always alert for trouble while lounging around with sheep. Her view is that a puppy cannot do a dog’s job, and should not be used as such. However, it makes one question the truth or weight behind her words when she describes the life of a dog that separates the wild from the tame as being so dull.

The second breed that the Haraway discusses is also close to her heart, The Australian Shepard. It is apparent that she not only owns one specimen, but she is also owned by it. The breeding of this dog came about from the herding dogs which came to the USA from England and other places. A small group of enthusiasts who wanted to promote the breed formed the Australian Shepard Club in 1957, in Tucson. Haraway believes that this breed has been further broken down due to shows that focus separately on agility, presentation, and others. The versatility of the Shepard and the “whole dog” Great Pyrenees demonstrate a stance that Haraway herself would otherwise wholeheartedly oppose. It is clear to see that she holds dogs close to her heart, and this may be the reasons behind the importance of these questions. The CSM change tells a different history of the two breeds, the Great Pyrenees and the Australian Shepard. Haraway makes her stand about notions like pure breeds clear and considers them as fictitious and wrong as racism is for humans.

Historical Context

The book is an expansion of arguments that were put forth in earlier articles. It is also a development of one of the bases of all of Haraway’s works, which involves looking at things that not part of nature or culture. She uses a similar format as she did when writing the Cyborg Manifesto published in 1985. In the intervening eighteen years between the two manifestos, Haraway came to the conclusion that the cyborg was not the most effective topic of discussion for understanding biotechnology. Instead, she turned her attention to the ‘companion species’ as there could be no singularity when using this concept. Moreover, the book features actual dogs, rather than using them as an idea. She discusses real dogs, and talks of their actions at an individual level in terms of their behaviors and actions. She does mention that “dogs and people figure a universe” (Haraway 21). However, she makes an exception too when she says that “dogs are not an alibi for other themes” (Haraway 5). It was necessary to make this explicit distinction, because one may be forced to correlate thought about dogs to those about humanity in general. However, judging by Haraway’s writing, it seems that she would instead look at understanding who dogs are, and not extrapolate it to human themes.

The manner in which Haraway analyses biotechnology was once controversial and considered to be radical. The same analysis forms the backdrop for some parts of the CSM when she mentions that insights can be made if one takes the dog-human relationship seriously (Haraway 3). Haraway enthusiastically explores the way in which the shared histories of dogs and humans can be appreciated. In her opinion, a mutual basis for the relationship between everything can be more ethical. The book also acknowledges specific theoretical inspirations, such as the works of Verran, Strathern, Cussins, and others. These authors have a commonality of being open and a known resistance towards those who preach singularity or fixation. Haraway, on the other hand, mixes things up in her typical manner, in contrast to those people who “long for better-protected species boundaries and sterilization of category deviants” (Haraway 4). She makes unexpected connections, such as the one between ranching in Montana and websites about tiger conservation. By making such deliberately diverse parallels, Haraway shows how she is capable of combining the strange and the familiar. The mundane and the spectacular are bound together, and by doing so, she manages to implicate everybody and everything. As various philosophers have said, various oppressions can be the most mundane. In the same way, Haraway puts in place things that are ongoing or incomplete as a replacement for those which are seemingly inevitable. This is evident in the way she says that the CSM is a work “permanently in progress, in principle” (Haraway 3).

Even for a reader who is aware of Haraway’s earlier works, her statement where she mentions that “dog writing” for her is akin to feminism is surprising (Haraway 3). Such a straightforward statement is capable of varying reactions from the reader. It could be out rightly rejected and dismissed, with the view that all kinds of writing can relate to feminist theory. Thus, dog writing would be no different. The reader may also wonder why dogs have been chosen to be the replacement for the earlier cyborg. It could have just as easily been any other sentient species. However, the CSM has to read as a document that supports this choice as it goes forward. The relationship between dogs and humans ought to be understood through various measures, and different framework in the book. Haraway believes that each dog is associated with stories and practices that tie them together with people. Some backgrounds deal with labor, classes, genders and sex, and many other “layers of locals and globals” (Haraway 63). Expectedly, some of the examples, illustrations, and means she uses are more effective than others.

Haraway looks at the works of people like Aristotle, Aquinas apart from magazines and other sources to delve into the histories of dogs. Moreover, she also mentions how she looks inter-subjectively at her relationship with her two dogs, Roland and Cayenne Pepper, during trainings to drive home her point. These trainings were for agility and involved a trainer using physical and verbal cues to make the dogs run through a course. The course was designed to be completed within a minute, and its layout was created keeping in mind the histories of the dogs where they worked on ranches and other similar places. Thus, the dog and the trainer need to develop a close relationship and have to be trusting and respectful of each other. The perfect pairing would have an almost Zen-like union, but even then there would be rules of hierarchy that were clearly enforced. For this inter-subjectivity to be successful, there would have to be an ontological choreography. Haraway uses her own, as well as others’ dog’s stories any significant differences can be mapped, cultivated and utilized. This utilization and engagement would need to be based on understanding the dog’s history.

The manifesto was written in the early 2000s, following a lot of research studies that were carried before it, which basically said that both man and dog a significant role to play in the way the latter came to be domesticated. This is one of the reasons why Haraway makes it a point to make the reader aware of the coevolution of humans with dogs and other companion species. By presenting a history of the two breeds of dogs, the Great Pyrenees, and the Australian Shepard, she presents an example of how they are interlinked. These are purely experimental, and indicative cases, which is the cause behind them lacking in certain aspects. They should not be looked at as the crux of the entire manifesto. In one such instance, she does not elaborate on the differences between what she says about the breed’s history, and what the clubs of such breed’s put out. The most exciting bits about the dogs are less emphasized but are more interesting. These are the sections where she talks about dog love, and the various approaches taken with regard to the training of dogs. She believes that nothing about the history or the evolution of companion species should be forgotten or sidelined. It is essential to value the relationship with dogs, as well as understand how they evolved side by side with humans. This is the only way to continue this relationship. Converting dogs from companion species to furry children is one of the primary concerns that plague Haraway. This implies that if one is to protect dogs from all abuse, to give them unconditional love would mean that at some level humans are willing to face abuse to protect their companion species. Doing so demeans dogs, children an companion species together. Unconditional love is impossible, and humans should allow themselves to occasionally disappointed because it is the nature of the human species.

Thus, when unconditional love is not on the table is when the actual relationship develops between the two species. Going back to her background and experience as a trainer, Haraway talks of two methods which have a similar principle, but their approaches are different. The methods focus on communication to overcome insurmountable differences. Through training, the dog is able to achieve some level of freedom, because the human is perfectly tuned to the preferences and needs of the animal. The dog is able to communicate which gives it individuality and independence.

Links with other theories

It is necessary also to understand the replacement of cyborgs with Companion Species. These species are somewhat hybrid in nature, and they evolve in a symbiotic manner with each other, such as dogs and humans. Thus, this may broadly cover any combination of species which evolve together, or where one may have created the other. This phenomenon is what is known as Symbiogenesis, where one species only exists through complete dependence on another completely different one. Thus, Haraway’s’ assertion become one where parts of human and dog populations evolved side by side through history. Therefore, it is not possible for understand either human or canine nature without looking at this historical co-evolution. Ontologically, the two are not distinct species, and considering humans to be the center of any such history would present false facts. Haraway makes it clear that absolute minimum unit for analyzing, in this case, is the relationship. In doing so, she manages to break across individual identities and even the distinction of biological species. This calls in to question the way in which history is told in the accepted and conventional humanist forms. For Haraway, the modernist style of telling history, and its content are seen as “The Greatest Story Ever Told”. According to Nietzsche, in modernity, God is disposed of, and man takes his place. This gives him power not only to alter the world but also become the historiographic center. Humans become the subject, and all else in the world turns into objects. Though Haraway is not unique when talking about the human-centric relationship and its negatives, she does manage to animalize and engender it to a much more significant extent than anyone else. In her perspective, this will prove to be a better and more accurate resource in the future in terms of the historical tales that are preserved.

The CSM looks at the human-dog hybrid and Symbiogenesis very unsystematically, though that may be by design. Haraway’s queasy admission about a dog tongue having been in her mouth is extremely materialistic. The exploration of the dog-human relationship is metaphorical and ambiguous in parts. She is fiercely critical of dogs taking the place of children and their treatment of unconditional loving. The relationship between a human and a pet, she believes, is much too challenging for any other animal. However, in the case of dogs, if a working relationship develops with the owner, they have a much better chance of surviving. Haraway’s own experiences in dog-training and discussions about various theories help in getting a gist of the human-canine relationships.

The CSM remains marginal with respect to Haraway’s works. It takes on multiple audiences, such as trainers, social scientists, etc. at the same time. However, each of these sections is wont to believe that the piece is meant for some group other than themselves. The style of writing and the vocabulary used by Haraway can be understood by all of these groups but is not flattering any one of them. For instance, general dog people may find it too radical. The way feminist thought is built into dog relationships may not be acceptable. They may even find the words too long, or the description entirely out of place.

On the other hand, those who have studied animal relations with humans may find the CSM much too conservative. Specifically, the existence of an ethical training relationship that is mutually beneficial would encounter opposition from this group. These people would put forth the argument that hierarchy and even patriarchy decides these raining relationships. Also, the puns and the irony that Haraway uses throughout would find opposition which would come specifically from those who bemoan the lack of respect that human-animal relationships have from the academic circles. However, even with the seemingly humorous take, it is necessary to understand that Haraway is completely serious.

Haraway managed to provide a semi-convincing argument for choosing dogs. However, the choice of any other companion species may have been equally enlightening. This is one of the most significant values of the CSM. It provides the reader with a way to be critical of the world. It is also a way for questioning and bringing down established viewpoints and understandings. This can be done by making connections that seem absurd, and by asking even eth simplest of questions. Thus, even the most mundane and straightforward can be perceived as remarkable and significant.

Ultimately, it may look like the CSM is not as complex at the Cyborg Manifesto. However, the being in question is vastly different for the two, and this plays its part. Haraway calls the story of human-dog relationship as covering technoscience, biopower and bio sociality, and provides relevant details. These may not be enough for some, but they are sufficient.

Haraway managed to give a counter viewpoint for certain elements in animal rights and eco movements. These cover animals’ uses in metaphors, anthropomorphizing them, as well as providing rights to them with a similar delineation as is used on humans. She writes "Dogs, in their historical complexity, matter here. Dogs are not an alibi for other themes; dogs are fleshly material-semiotic presences in the body of technoscience. Dogs are not surrogates for theory; they are not here just to think with. They are here to live with" (Haraway 5). This implies that dogs as entities carry their own weight, and should not be treated just as metaphors.

As two species evolve in the way that humans and dogs have done, certain rights are gained. Dogs obtain rights in their specific human being. At the level of the relationship, they develop these rights within each other, which include respect, response, and attention, amongst others. Thus, Haraway by way of her manifest is able to provoke thought in the reader about the relationships between companion species. Moreover, she has made it that much more relatable than her previous work by lowering the theoretical approach.

Works Cited

Haraway, Donna Jeanne. The Companion Species Manifesto. Prickly Paradigm Press, 2015.