Anima (an-uh-muh) n. {Latin: breath, vital force, soul, spirit}

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     Let us go for a walk down a philosophical debate spanning the course of human history. From the dawn of communication it has been known that humans (Homo sapien) have regarded certain animals as precious, even holy. Among others, this list of animals includes cats in ancient Egypt, cattle in India, dogs in Nepal and bears in Greece, Netherlands and the northern Ainu region of Japan. In modern times this sacredness is displayed by the meats each culture deems consumable. Within some regions horse, dog, pork, and cattle are acceptable food sources, while in others this is taboo, either by law or by social structure. These social constructs also apply to the consumption of Homo sapiens in differing regions.

     Each culture chooses their preferred animals to hold sacred, or at least taboo to consume, yet many other species are disregarded. Look at the modern day racoon. Many humans hold endearing thoughts about the adorable “trash panda,” so far as to raise raccoons as pets, or rehabilitate the injured in animal sanctuaries. However, the general population of the United States in particular would name these animals pests or nuisances. Another dichotomous relationship existing within the imaginary separation of humans and animals resides in their treatment after death. Imagine a scene where a Homo sapien is hit by a car and its heart stops. What would occur? Typically an investigation, followed by a ritualistic mourning by others of the same species. In some cases this mourning transcends the species barrier, especially seen in the effect of loss on Canis lupus (dogs). Similarly, if a dog’s heart would stop, then this trans-species mourning would typically occur. The analysis of other species displays a hit and miss relationship between the stopping of a heart and the mourning of loss. How many raccoons, squirrels, turkey, deer among others are left on the side of the road to rot? What makes these species any less than a dog, or cat, or rat, or Homo sapien?

     Each of these animals, including the species of mammal typically named human, has a very similar anatomy. The Corvus genus of animals (crows and ravens) can be just as intelligent as humans, and has been reported to outwit the Homo sapien species. A Homo sapien’s heart is no different than that of the genus Odocoileus (deer, elk, moose). Furthermore, many animals behave in a very human-like way. Major differences are seen in the events surrounding the stopping of a creature’s heart. The ancient Egyptians believed that the heart was the the source of emotions, memory, soul and personality. To this day we use these ideas within our songs, literature and general pop culture. We regard the heart as the lifeblood, the essence, the soul of a human, but what of other animals?

     The work shown alongside these points of cognitive dissonance display the dichotomy of treatment among species within the animal kingdom. A raccoon, whose heart was stopped in a hit-and-run accident was given similar comforts within death. It was given a funeral bouquet, its photo was taken, and a small cremation service of its heart was held. Why is it that despite all these deep connections between history, the sacredness of life, as well as the biological similarities we still regard these animal’s lives as less than that of a Homo sapien’s.