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Until the 1920s, otters were also distributed widely throughout the four main Japanese islands (Hokkaido, Honshu, Shikoku, and Kyushu, Fig 1) . However, there have been no reported sightings of this animal in the wild since 1979 [5,6]. In 2012, the Ministry of the Environment of Japan announced that the Japanese otter was extinct in Japan. Taxonomically, the Japanese otter was initially classified as a subspecies of L. lutra and named Lutra lutra whiteleyi . Later, Imaizumi and Yoshiyuki  re-examined its taxonomic status on the basis of morphometric analysis using 15 Japanese otter skulls (seven specimens from Honshu, six specimens from Shikoku, and two specimens from Hokkaido) and proposed that the Japanese otters from Honshu and Shikoku Islands should be classified as a distinct species Lutra nippon, whereas the Japanese otters from Hokkaido Island should be classified as a subspecies of the Eurasian otter L. l. whiteleyi. Endo et al.  additionally re-examined the taxonomic status of the Japanese otter on the basis of osteometric analysis using seven skulls of otters that were caught in Shikoku. In their analysis, five of the skulls were newly analyzed, and they suggested that the morphological characteristics of the Japanese otter clearly differed from that of the Chinese populations of L. lutra and L. l. chinensis living in Taiwan. However, their studies did not analyze the Japanese otter from Honshu and six subspecies of L. lutra.
Eurasian otter is listed as Near Threatened in the IUCN Red List, and Appendix I of the Convention on International Trade in Endangered Species of Wild Fauna and Flora. Four tissue samples were provided by Noichi Zoological Park (NZP) in Kochi Prefecture, Toyama Municipal Family Park Zoo, Yokohama Zoological Gardens, and National Museum of Nature and Science, Tokyo. The animals died of natural causes in the three in Japanese zoos; Sakhalin sample was a carcass found in wild, and was imported to the National Museum of Nature and Science, Tokyo before Japan and Russia ratified the Convention on International Trade in Endangered Species of Wild Fauna and Flora. Japanese otter is an extinct species in Japan. Tissue samples were provided by NZP, Yokosuka City Museum, and Agriculture and Forestry Research Institute, Shizuoka Prefecture. Permission was obtained from all zoos, museums, and institutions to access the specimens and all samples were on loan for scientific purposes. Hence, we did not kill any animals for this study.
OK - spending the day doing chores and mulling over the real content of your posts. It seems to me you are working the culture/nature (cooked/raw) seam. Do you know Tim Ingold's work (see here: =6) on the human/animal interface? One of the things I like about his stuff is that he makes the Political consequences of how we make the divide between human and nature both within human society and without. Because - in the end - I don't think that you can or should deny the politics of this.50
To revive some dead theory, JJC, remember in Cyberspace you can be anyone you want. You could be JJJC (John Jacob Jingleheimer Cohen) and comment on my suggestions that way.MU: read the Krafft-Ebing and Shengold on the Shoulder (which I found a bit...strained, deterministic, anecdotal, all of which, btw, could be leveled against my 'scholarship'), have the Fenichal (but have no idea where to start in it), and plan to get several of the others out of the way today. Thanks. On the Shengold: where I part ways with him is on the metaphoric turn that he gives anthropophagy. I don't want to make eating people about politics or sex. I want, insofar as I can, to make it about eating and flesh, to place it not in relation to other people (including one's own presumptive childhood sexual formation) but in relation to the flesh that people normally eat. At any rate, given my interest in a non-allegoric study of the human/animal relation, that's where I can make my own intervention. It is of interest to me that the lustmurders in Krafft-Ebing are, duh, sexual (given that the cases are so short, it didn't take long to read all 10 or so of those cases). By contrast, the medieval material is about gustatory preference, so long as I don't apply Shengorn's filter to it. Hence my approach, my, I guess, effort to account for the literal level before sliding off into metaphor.And thanks N50 for directing me to Ingold. Looks very promising, although perhaps not for my Kzoo project.
The Reik does sounds useful, since I'm going to argue for the imagined deliciousness of human flesh as:* a desire (as I've said) to make human flesh special* a desire to make one's death meaningful, whether as- special act of horror- special act of pleasureIn other words, human flesh in its edibility also belongs to the regime of control and pleasure to which the 'flesh' belongs in medieval ascetic systems, but with various differences having to do with violence and self-violence and human/animal relations that I've not quite got a handle on yet.I'm surprised that no one's yet mentioned the violence I'm doing to these texts, my willful damage to the particular contexts of things....Curious about the use of the Wilhelm Stekel, which I read yesterday (alongside the Blumstein, Stephen, and the Price book on medieval Cannibalism). Many, many case studies, but the argument, what little there is of it, seems to boil down to cannibalism as an atavistic urge that occasionally bursts to the surface. For Stekel, the rest of the world is the past of the West.The case study of the Lesbian 1/2-native american, 1/2-white vampire is one that he treats in two ways, one much more useful than the other. The useful way first:"She had...to suffer all her life under the absurd hatred and scorn with which the white people in the colonies (and at home) look upon half-castes. Her whole pride revolted against this separation of men into two groups, one of which was placed on a level with the beasts. Vengeance upon the white race--that was her secret guiding motive. To drink the blood of the hated whites, was her secret craving. At the same time she would have been happy to have been white" (314).But he also writes that "one can understand her sadism if one remembers that the wild blood of savages runs in her veins" (314) and that "Instead of adapting herself to the civilization of the white race, she fled in defiance to the savagery of her mother's ancestors" (314). I should say, not at all incidentally, that Stekel has already, almost interminably, presented the "civilization of the white race" as suffused with cannibalism, necrophilia, and vampirism. She is of a piece with the others.So, with all that in mind, how was it that you wanted the Stekel to be used? 2b1af7f3a8