The Long Road from Religious and Ethical Traditions to Welfare of Invertebrates

Ethical behaviour tends to lead to the welfare consideration of animals, but much less so for invertebrates. Indigenous tradition often valued all animals as having an important role in life on the planet, a practical application of modern ecology. The Judaeo-Christian-Islamic tradition postulated 'man' as having dominion over all of Earth, resulting in anthropocentrism and careless practices. In contrast, the Buddhist/Hindu belief in rebirth leads to ahisma, or doing no harm. In the face of capitalist systems, practice does not necessarily follow these beliefs, especially in the 'shepherding' of domestic animals. Only Jainist beliefs value the lives of all invertebrates. Philosophers are often divorced from the physiological reality of the animals they muse about, and science's traditions of objectivity and the simplest possible explanation of behaviour led to ignorance of invertebrates' abilities. Ninety-seven percent of animals on the planet are invertebrates. We have a long way to go to provide moral standing and welfare consideration, which is consistent with the new information about the sentience of some of these animals.

The ethical perspectives of using animals in pediatric health

While there are ethical standards for human biomedical research, animals have historically not benefitted from the same levels of protection. Cultural shifts in response to studies demonstrating animal capacity to suffer have resulted in laws defining minimum ethical standards for the treatment of various animal populations. However, none of these pertain to service or therapy animals nor do they define ethical considerations regarding training, placement, environment, and duty limitations specific to this population. The potential for harm and inability to provide consent should raise ethical questions of animal assisted interventions (AAI), including how to best balance the risk: benefit ratio for both animal and human participants. While service animals have specific definitions, therapy and emotional support animals are much less clearly defined and therefore have far less standardized practices regarding their training, certification, and process for matching to handlers. This can lead to animals being inadequately trained to cope with the stresses of their jobs or being placed in incompatible environments. Meanwhile, service animals' duties are constant, and the animal has little ability to consent to or withdraw from participation, leading to overwork, without the opportunity to engage in activities that align with the animals' natural preferences. Emotional support animals are the least defined of these populations, receive no formal training, and are at increased risk of inadequate care, unstable housing, and abuse from handlers who may also be poorly prepared to properly handle their needs. To uphold our moral obligations to the animals that serve to improve our own mental wellness and physical independence, urgent actions are needed to improve the protections in place for these populations.

Editorial: Recent Advances in Animal Cognition and Ethology

Animal cognition and ethology, the scientific study of animal behaviour, have long captivated the human imagination [...].

Integrative Model of Human-Animal Interactions: A One Health-One Welfare Systemic Approach to Studying HAI

The Integrative Model of Human-Animal Interactions (IMHAI) described herewith provides a conceptual framework for the study of interspecies interactions and aims to model the primary emotional processes involved in human-animal interactions. This model was developed from theoretical inputs from three fundamental disciplines for understanding interspecies interactions: neuroscience, psychology and ethology, with the objective of providing a transdisciplinary approach on which field professionals and researchers can build and collaborate. Seminal works in affective neuroscience offer a common basis between humans and animals and, as such, can be applied to the study of interspecies interactions from a One Health-One Welfare perspective. On the one hand, Jaak Panksepp's research revealed that primary/basic emotions originate in the deep subcortical regions of the brain and are shared by all mammals, including humans. On the other hand, several works in the field of neuroscience show that the basic physiological state is largely determined by the perception of safety. Thus, emotional expression reflects the state of an individual's permanent adaptation to ever-changing environmental demands. Based on this evidence and over 5 years of action research using grounded theory, alternating between research and practice, the IMHAI proposes a systemic approach to the study of primary-process emotional affects during interspecies social interactions, through the processes of emotional transfer, embodied communication and interactive emotional regulation. IMHAI aims to generate new hypotheses and predictions on affective behavior and interspecies communication. Application of such a model should promote risk prevention and the establishment of positive links between humans and animals thereby contributing to their respective wellbeing.

The social life of Norway rats (Rattus norvegicus)

The Norway rat has important impacts on our life. They are amongst the most used research subjects, resulting in ground-breaking advances. At the same time, wild rats live in close association with us, leading to various adverse interactions. In face of this relevance, it is surprising how little is known about their natural behaviour. While recent laboratory studies revealed their complex social skills, little is known about their social behaviour in the wild. An integration of these different scientific approaches is crucial to understand their social life, which will enable us to design more valid research paradigms, develop more effective management strategies, and to provide better welfare standards. Hence, I first summarise the literature on their natural social behaviour. Second, I provide an overview of recent developments concerning their social cognition. Third, I illustrate why an integration of these areas would be beneficial to optimise our interactions with them.

The Study That Made Rats Jump for Joy, and Then Killed Them: The Gap between Knowledge and Practice Widens When Scientists Fail to Engage with the Ethical Implications of Their Own Work

Much contemporary behavioral science stops short of considering the ethical implications of its own findings. This generates a contradiction between methods and discoveries, and hinders translation between updated scientific evidence for animal sentience and corresponding political and legal changes. A recent and particularly illustrative example in rodents is described here.