Final Thoughts

In this study, I have attempted to answer the following question: if you include nonhuman animals within your moral universe, are you more likely to include other outgroups in your moral universe? Answering this question has involved a historical and cultural analysis, an experiment, results from quantitative measures, and social representations drawn from word associations. I have tried to build the case that our social representations of NH animals affect our perceptions of other humans. Because our perspectives of NH animals are not considered a “hot” topic, in this endeavour I have flouted one of the basic methodological principles of social representations theory, which is that, to examine a social representation, it must be emerging and problematic (Moscovici, 1984). I find this premise to be flawed, as have other researchers, to varying degrees (Hirvelä, 2011; Wagner, Valencia, & Elejabarrieta, 1996). Its most notable problem is that it ignores one of its own key tenets, which is that after a new social representation is anchored and objectified, it is naturalized, and becomes a part of everyday life. That does not mean that it ceases at that very moment to be a social representation. Thus, one would think that studying naturalized social representations would be equally important to studying emerging ones, especially since Moscovici (1984) himself emphasizes that the more naturalized an SR becomes, the greater its influence upon people.

This was part of the reason that I discussed the historical underpinnings of the animal-human divide at length in section 2.6.1, to illustrate the initial, emerging representation and how it was naturalized. Although it can readily be argued that immigrants are a

“hot” enough topic in our current cultural climate to study with SRT, this historical perspective applies equally to the initial, emerging representations of various ethnic and

29 Although, this should perhaps be combined with a stronger intervention, as noted previously, to have any chance of persisting over time.

cultural groups, as noted in section 6.2. For example, when white Europeans first encountered Aboriginal peoples in North America, they found them to be problematic and unfamiliar, so they needed to anchor this new and troubling group to something known and understandable. Since Aboriginals were viewed as uncivilized and brutish (Mason, 2005), they were anchored to NH animals instead of to humans. This is unquestionably a social representation, just one that has been naturalized for many centuries. Therefore, the study of such a representation seems relevant, especially since social representations theory “maintains that social psychological phenomena and processes can only be properly understood if they are seen as being embedded in historical, cultural and macro social conditions” (Wagner et al., 1999, pp. 95-96).

I think that there is sufficient evidence, through this study and those that came previously, that beliefs about NH animals directly relate to our beliefs about and

treatment of human outgroups. I also think that there is enough corroboration to suggest that including NH animals in our moral universe would not only benefit them, but would also benefit humans. Prejudice causes some of the most devastating problems in the world, which makes it imperative for us to try to cut it off at the source. This makes it vital that we acknowledge that, “the way we see other humans is inextricably

intertwined with the way we see nonhumans” (Kwan & Fiske, 2008, p. 125). We then need to create effective interventions to help to change the social representations of nonhumans accordingly.

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In document A continuum, not a divide : The relationship between representations of nonhuman animals and prejudice towards immigrants (sivua 101-128)