1 Most recently and prominently, attempts have been made to examine how ‘feelings’ are generated socially and in dialogue with the world through studies of affect (Ahmed 2004; Stewart 2007). Previous scholars who embraced the ‘edgier’ elements of emotion and experience include Rosaldo (1980), Obeyesekere (1981), and Jackson (1996).

2 Until the end of the Congo civil wars and the turn of the twenty-first century, there was only one long-term and productive bonobo field site. Two others had been completely abandoned during the wars. There are now five sites, compared with over 20 chimpanzee field sites, several of which have been running since the 1960s.

3 To appear more botanical, many forgo the symmetrical nature of animal bodies and have a missing internal organ. Their bodies may have ridges resembling leaf veins, bark-like tubercles, and other forms of camouflage, such as mossy or lichenous outgrowths.

4 A collection of anthropological works on dreaming, some of which draw on psychoanalysis or cognitive science, can be found in Bulkeley et al. (2016).

5 Stasch (2008) explores the ways in which the southeastern West Papua Korowai people similarly sometimes appear to be ‘other to themselves’.

6 Feminist STS has challenged the alluring myth of objectivity and perspectivalism (Haraway 1988; Mol 2002). Furthermore, critical scholars of the animal sciences, such as Crist (2010), Despret (2014), and Milton (2005), have challenged mechanistic reasoning and suggested ‘egomorphism’ as a method for understanding animal selves.


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