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<meta name="description" content="The Welfare of Perfoming Animals. A Historical Perspective. By David A. H. Wilson. Springer: Berlin, Germany, 2015; 278 pp; $189.00; ISBN 978-3-662-50931-9">
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<meta name="author" content="Marthe Kiley-Worthington">
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<h2 class="headings">The Welfare of Perfoming Animals. A Historical Perspective.</h2>
<p class="headings">By David A. H. Wilson. Springer: Berlin, Germany, 2015; 278 pp; $189.00; ISBN 978-3-662-50931-9</p>
<p class="headings">Marthe Kiley-Worthington</p>
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<p><span class="entity organization" about="Phillips" data-label="Phillips" data-sort="Phillips" data-active="true">Phillips</span> is the editor of this series on scholarly works on <span class="entity keyword" about="animal welfare" data-label="animal welfare" data-sort="animal welfare" data-wikidata-id="Q459426" data-active="true">animal welfare</span> which are <q>designed to contribute towards a culture of respect for <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729" data-active="true">animals</span> and their <span class="entity keyword" about="animal welfare" data-label="animal welfare" data-sort="animal welfare" data-wikidata-id="Q459426">welfare</span> by producing learned treatises . . . </q>. However, his opinions on the issue of <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">performing animals</span> are evident. He mentions the anthropocentric world in which people live today, and the value that <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> have to humans, but then assumes that the only reason for having <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">performing animals</span> in <span class="entity keyword" about="circus" data-label="circus" data-sort="circus" data-wikidata-id="Q47928" data-active="true">circuses</span> is <q>humans gaining pleasure from watching <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> performing ridiculous tasks</q> and performing <q><span class="entity keyword" about="unnatural acts" data-label="unnatural acts" data-sort="unnatural acts" data-active="true">unnatural acts</span></q>. Questions such as whether this is the only motivation for animal acts in <span class="entity keyword" about="circus" data-label="circus" data-sort="circus" data-wikidata-id="Q47928">circuses</span> and whether <em>the <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span></em> feel the act is ridiculous are not mentioned. Another question with its origin in the <time>19th century</time>, is what is an <q>unnatural act</q> and does it do harm to the <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> to perform <q><span class="entity keyword" about="unnatural acts" data-label="unnatural acts" data-sort="unnatural acts">unnatural acts</span></q>? <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">Foxes</span> and bears have adapted to live in cities and burrow through dustbins. This is certainly unnatural, but is it harmful to them? Then again, wild dogs in the same cities fend for themselves and rightly regard humans as their major predator since they constantly catch them (and kill them) while their cousins live as companion <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> in association with humans and even like them. So which is <q>unnatural</q>? Both have learnt to adapt to their situation, surely this is a natural characteristic in any mammal whether considered <q>wild</q> or <q>domestic</q>.</p>
<p>There is indeed a need for those interested in furthering the debates to benefit <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> in the long run, but I am not sure this book is geared to this aim, although it is an interesting account of one part of human social history.</p>
<p>Some <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">performing animals</span> in <span class="entity keyword" about="circus" data-label="circus" data-sort="circus" data-wikidata-id="Q47928">circuses</span>, <span class="entity keyword" about="zoo" data-label="zoo" data-sort="zoo" data-wikidata-id="Q43501" data-active="true">zoos</span> (of which there are now more and more doing performances), pets, farm <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span>, horses and all other <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> have bad <span class="entity keyword" about="training" data-label="training" data-sort="training" data-wikidata-id="Q918385" data-active="true">training</span> and bad lives at the hands of humans. But does this mean that no one should have to do with them, see them, admire them, live with them experience them or teach them, that is perform with them? Why, if <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> are to be given <q>respect</q>, is it applauded and acceptable to use <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> for human therapy to be taught to do <q><span class="entity keyword" about="unnatural acts" data-label="unnatural acts" data-sort="unnatural acts">unnatural acts</span></q>? <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">Animals</span> that help humans (including primates and many others) such as the deaf, the blind, the aged, the immobile or the mentally or physically handicapped, the business person etc., <em>all perform <span class="entity keyword" about="unnatural acts" data-label="unnatural acts" data-sort="unnatural acts">unnatural acts</span></em>. In addition, they may be highly restricted all their lives, yet, their trainers and suppliers are praised, why is that when <span class="entity keyword" about="circus" data-label="circus" data-sort="circus" data-wikidata-id="Q47928">circuses</span> are hounded on the grounds of <q><span class="entity keyword" about="unnatural acts" data-label="unnatural acts" data-sort="unnatural acts">unnatural acts</span></q>?</p>
<p>It is doubtful whether either the <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> or I can make a clear distinction between <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">performing animals</span> kept in <span class="entity keyword" about="circus" data-label="circus" data-sort="circus" data-wikidata-id="Q47928">circuses</span> and <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">performing animals</span> kept for the therapy of humans. Perhaps the title should be <q>the <span class="entity keyword" about="animal welfare" data-label="animal welfare" data-sort="animal welfare" data-wikidata-id="Q459426">welfare of <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">performing animals</span></span> for <span class="entity keyword" about="entertainment" data-label="entertainment" data-sort="entertainment" data-wikidata-id="Q173799" data-active="true">entertainment</span> only</q>. But, even here the definition is blurred as <span class="entity person" about="David Wilson" data-label="Wilson, David" data-sort="WilsonDavid" data-active="true">Wilson</span> in his introduction states that <q><span class="entity keyword" about="training" data-label="training" data-sort="training" data-wikidata-id="Q918385">training</span> for obedience trials, military purposes, dressage and the like is not dealt with here . . . </q> even though most of these <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> are taught and perform for <span class="entity keyword" about="entertainment" data-label="entertainment" data-sort="entertainment" data-wikidata-id="Q173799">entertainment</span>.</p>
<p>In chapter two, the author, <span class="entity person" about="David Wilson" data-label="Wilson, David" data-sort="WilsonDavid">David Wilson</span>, traces the <span class="entity keyword" about="training" data-label="training" data-sort="training" data-wikidata-id="Q918385">training</span> of <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> from the Romans, but states that the <span class="entity keyword" about="animal welfare" data-label="animal welfare" data-sort="animal welfare" data-wikidata-id="Q459426">welfare of <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">performing animals</span></span> was not seriously considered until the enlightenment. The writings of <span class="entity person" about="St. Thomas Aquinas" data-label="Aquinas, St. Thomas" data-sort="AquinasThomas" data-wikidata-id="Q9438" data-active="true">Aquinas</span> (<time>1225</time>–<time>1274</time>) <a class="bib_note" id="ref1_3.3" href="#bib1_3.3">[1]</a>, and <span class="entity person" about="Michel de Montaigne" data-label="Montaigne, Michel de" data-sort="MontaigneMichelde" data-wikidata-id="Q41568" data-active="true">Montaigne</span> (<time>1533</time>–<time>1583</time>) <a class="bib_note" id="ref2_3.3" href="#bib2_3.3">[2]</a> are not considered, although, they had a very considerable effect on the culture and understanding of humans' moral obligations to <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span>. <span class="entity person" about="David Wilson" data-label="Wilson, David" data-sort="WilsonDavid">Wilson</span> states (p. 8) <q>the medieval world, . . . was unaware or negligent of the interests of its <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span></q> not so, nor does he mention the classic for <span class="entity keyword" about="training" data-label="training" data-sort="training" data-wikidata-id="Q918385">training</span> horses written by <span class="entity person" about="Xenophon" data-label="Xenophon" data-sort="Xenophon" data-wikidata-id="Q129772" data-active="true">Xenophon</span> (<time>431</time>–<time>354 BC</time>) <a class="bib_note" id="ref3_3.3" href="#bib3_3.3">[3]</a>, who might well turn in his grave at some of the practises used in the approved <span class="entity keyword" about="training" data-label="training" data-sort="training" data-wikidata-id="Q918385">training</span> of horses used at the Olympics today!</p>
<p>That <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> had similar moral rights to humans (that is they were considered moral agents) and consequently were tried by a court of law (Evans <a href="#">[4]</a>, first published <time>1831</time>) is not quoted. This work shows that in the <time>15th century</time> the mental similarities between humans and other <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> were recognized . . . well before <span class="entity person" about="Charles Darwin" data-label="Darwin, Charles" data-sort="DarwinCharles" data-wikidata-id="Q1035" data-active="true">Darwin</span>. There were some interesting cases brought to court for example, even the meat of a cow sentenced to death for causing the death of a woman, was not permitted to be eaten because <q>to eat a creature which had become <em>a peer of man</em> in blood-guiltless and in judicial punishment, would savour of anthropophagy</q>. In <time>1480</time> a French jurist, <span class="entity person" about="Barthelemy de Chassenee" data-label="Chassenee, Barthelemy de" data-sort="ChasseneeBarthelemyde" data-wikidata-id="Q790930" data-active="true">Chassenee</span>, made his career by successfully defending in court a bunch of rats who had <q>feloniously and wantonly destroyed the barley crop</q>. In the defence, he argues that the non-appearance of his clients in court, was <q>on the grounds of the length and difficulty of the journey and the serious perils which attended it, owing to the unwearied vigilance of their mortal enemies, the cats . . . </q> Although these examples are not strictly of <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> performing for human <span class="entity keyword" about="entertainment" data-label="entertainment" data-sort="entertainment" data-wikidata-id="Q173799">entertainment</span>, this early recognition of their moral status is often unknown in discussions on whether <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> are worth respect because they are moral agents. Some of the relevant history of ideas on <span class="entity keyword" about="animal welfare" data-label="animal welfare" data-sort="animal welfare" data-wikidata-id="Q459426">animal welfare</span> has been omitted, but, although I do not agree with <span class="entity person" about="David Wilson" data-label="Wilson, David" data-sort="WilsonDavid">Wilson</span>’s somewhat biased approach, I learnt a lot about what <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> had been trained to do though history, and some of them are astounding. To be fair, <span class="entity person" about="David Wilson" data-label="Wilson, David" data-sort="WilsonDavid">Wilson</span> makes sporadic efforts to be just in his judgements on <span class="entity keyword" about="cruelty" data-label="cruelty" data-sort="cruelty" data-wikidata-id="Q1936750" data-active="true">cruelty</span> in <span class="entity keyword" about="training" data-label="training" data-sort="training" data-wikidata-id="Q918385">training</span>, but because he does not appear to have much practical knowledge of different species and their teaching, this comes across as slightly curious, why is he disapproving of this and not of that?</p>
<p>Perhaps the most important criticism I have is that he mentions <span class="entity person" about="Clever Hans" data-label="Hans, the Clever" data-sort="HansClever" data-wikidata-id="Q1127291">Clever Hans</span>, but omits the most important point. <span class="entity person" about="Clever Hans" data-label="Hans, the Clever" data-sort="HansClever" data-wikidata-id="Q1127291">Clever Hans</span> taught himself <a class="bib_note" id="ref4_3.3" href="#bib5_3.3">[5]</a>, initially the trainer did not understand what he was doing to correctly answer the question, although he took the credit of course. Like horses trained today, <span class="entity person" about="Clever Hans" data-label="Hans, the Clever" data-sort="HansClever" data-wikidata-id="Q1127291">Clever Hans</span> used the <q><span class="entity person" about="Clever Hans" data-label="Hans, the Clever" data-sort="HansClever" data-wikidata-id="Q1127291">Clever Hans</span> effect</q> (subliminal visual signals). . . . Whatever else this is, it is <em>clever</em>, something that humans find very difficult, trapped as they are, in their verbal world.</p>
<p>The author found a report on monkeys who had been taught to perform on the high wire, but instead of considering their remarkable abilities, which the audience certainly did, he emphasises that they were dressed up as humans (in bad taste, but cruel to the monkeys?) and not that they could turn summersaults on the high wire while holding a basket of eggs and without breaking one. Today, cognitive ethologists working with different <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> are getting closer in their experiments to teaching many species things that have been known and taught in the <span class="entity keyword" about="circus" data-label="circus" data-sort="circus" data-wikidata-id="Q47928">circus</span> for some centuries. Usually these scientists are asking the question <q>can he learn to do it?</q> Actually, the <span class="entity keyword" about="circus" data-label="circus" data-sort="circus" data-wikidata-id="Q47928">circus</span> has demonstrated often enough that he can and does, there is knowledge around on learning and indeed teaching in the <span class="entity keyword" about="circus" data-label="circus" data-sort="circus" data-wikidata-id="Q47928">circuses</span>, not all cruel or in bad taste. Experimental scientists have recently shown that a dog can recognize 300 symbols of objects, but in the <time>18th</time> and <time>19th century</time> pigs and dogs learnt almost as many, it seems! (p. 15).</p>
<p>The important point here is that we can learn a lot from teaching <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> to perform, and it does not have to be done with violence or punishment as any good animal teacher has always known . . . through history <a class="bib_note" id="ref5_3.3" href="#bib6_3.3">[6]</a>. This <em>statement does not condone bad teaching</em>. We now know, as some others have known from the ancient Greeks, that when <span class="entity keyword" about="training" data-label="training" data-sort="training" data-wikidata-id="Q918385">training</span> large <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> who can easily kill you, <span class="entity keyword" about="cruelty" data-label="cruelty" data-sort="cruelty" data-wikidata-id="Q1936750">cruelty</span> and instilling fear is likely to be the last thing you do; there are many deaths and injuries to prove this point. It is not that that species is <q>untrainable</q>, it is the <span class="entity keyword" about="training" data-label="training" data-sort="training" data-wikidata-id="Q918385">training</span> that is wrong.</p>
<p>Because <span class="entity keyword" about="training" data-label="training" data-sort="training" data-wikidata-id="Q918385">training</span> was not often done in public, (because trainers were vain and horded their own acts) it is assumed that <span class="entity keyword" about="training" data-label="training" data-sort="training" data-wikidata-id="Q918385">training</span> must be cruel. Most of the protests of <span class="entity keyword" about="cruelty" data-label="cruelty" data-sort="cruelty" data-wikidata-id="Q1936750">cruelty</span> in <span class="entity keyword" about="training" data-label="training" data-sort="training" data-wikidata-id="Q918385">training</span>, as to day, come from people who do not have daily contact with those <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> and is surmised rather than witnessed. <span class="entity person" about="David Wilson" data-label="Wilson, David" data-sort="WilsonDavid">Wilson</span> quotes writers who believe <span class="entity keyword" about="cruelty" data-label="cruelty" data-sort="cruelty" data-wikidata-id="Q1936750">cruelty</span> is necessary in <span class="entity keyword" about="training" data-label="training" data-sort="training" data-wikidata-id="Q918385">training</span>; seeing a tiger caress its keeper (p. 24) the reporter writes <q>the cruel means by which the fiercest of beasts is taught all the servility of a fawning spaniel</q> or lower: <q>when I reflect on the <span class="entity keyword" about="cruelty" data-label="cruelty" data-sort="cruelty" data-wikidata-id="Q1936750">cruelty</span> that must necessarily be used to procure these artificial monsters</q>, this is a pig who is proficient as a dog or a horse in exhibition, a monster! Any wildlife warden or pig keeper who is worth his salt, is aware their <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> can learn to do these things and more, not by beating them or hurting them. Perhaps we need people with serious years of practical knowledge to teach todays public to stop them being gripped in the belief in <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> having inferior mental inabilities and therefore unable to learn or perform without punishment. This is a left over belief of the dualism of <span class="entity person" about="René Descartes" data-label="Descartes, René" data-sort="DescartesRene" data-wikidata-id="Q9191" data-active="true">Descartes</span> (<time>16th century</time>.) Ironically, perhaps it is this theory in the mental differences between <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> and humans that lies behind the beliefs of most of the anti-animal teaching and animal apartheid activists.</p>
<p>My take home message from this book therefore is how amazingly physically and mentally able many of these species are, they have shown that they can learn an enormous and unlikely range of behaviours for performances in <span class="entity keyword" about="circus" data-label="circus" data-sort="circus" data-wikidata-id="Q47928">circuses</span>. Although some of the <span class="entity keyword" about="training" data-label="training" data-sort="training" data-wikidata-id="Q918385">training</span> was cruel, it does not have to be.</p>
<p>There are interesting chapters concerning the parliamentary committees and debates on <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">performing animals</span>, and the usual arguments about <q>dignity</q> when <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> perform <q><span class="entity keyword" about="unnatural acts" data-label="unnatural acts" data-sort="unnatural acts">unnatural acts</span></q>. Whether the <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> have the same idea of <q>dignity</q> as the <span class="entity organization" about="Cultural Elite" data-label="Cultural Elite" data-sort="CulturalElite">Cultural Elite</span> and <span class="entity organization" about="AnimalWelfare" data-label="AnimalWelfare" data-sort="AnimalWelfare">AnimalWelfare</span> Activists is unlikely. If they do, then they certainly have the same mental attributes, one of them being to learn!</p>
<p>The final chapter entitled <cite>"animal performance and applied science"</cite> is a fair assessment of the various views that have been published by scientists over the last half century. The debates will continue, even if there are no more so called <q>wild <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span></q> in <span class="entity keyword" about="circuses" data-label="circus" data-sort="circus" data-wikidata-id="Q47928">circuses</span> in some countries. What we need is good science on animal teaching, and the development of <span class="entity keyword" about="Animal Educational Psychology" data-label="Animal EducationalPsychology" data-sort="AnimalEducationalPsychology">Animal Educational Psychology</span> (e.g., <a class="bib_note" id="ref6_3.3" href="#bib4_3.3">[4]</a>) before we are convinced that <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> or humans should never be used for performance or <span class="entity keyword" about="entertainment" data-label="entertainment" data-sort="entertainment" data-wikidata-id="Q173799">entertainment</span>.</p>
<p>I do wonder what happened to all the tigers and lions that have been successfully bred in <span class="entity keyword" about="circus" data-label="circus" data-sort="circus" data-wikidata-id="Q47928">circuses</span> for generations. For their sakes, I hope that they have not been thrown out into the non-existent <q>wild</q> where we know captive born <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> have little hope of survival and will suffer trauma as a result of their life time experiences. Perhaps worse for them is to be dumped in a <span class="entity keyword" about="zoo" data-label="zoo" data-sort="zoo" data-wikidata-id="Q43501">zoo</span>, forced to associate closely with others they do not know and they have nothing else to do. Lifetime experiences are important, whether you are a <span class="entity keyword" about="circus" data-label="circus" data-sort="circus" data-wikidata-id="Q47928">circus</span> elephant, a police horse, a tribal Kenyan, or a so called <q>disinterested</q> scientist . . . Our lifetime experiences matter and control much of what we can learn, our beliefs and ideas, how and if we can adapt to different situations and the choices and decisions we make whatever mammal we are, even if a <q>scientist</q> or historian . . . like it or not.</p>
<p>This book is a clearly written English speaker’s historical perspective on mostly the evils that may have been used to train <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729"><span class="entity keyword" about="circus" data-label="circus" data-sort="circus" data-wikidata-id="Q47928">circus</span> animals</span> and the curiously muddled thinking that has dogged the parliamentary debates to eventually ban <q>wild</q> <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> in <span class="entity keyword" about="circus" data-label="circus" data-sort="circus" data-wikidata-id="Q47928">circuses</span>. But, despite the considerable unnecessary suffering of many of these <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span>, what they learnt and did with humans was often extraordinary. We might have been able to combine the wild <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span>’ needs and ours in order to learn more about them, if <span class="entity keyword" about="circus" data-label="circus" data-sort="circus" data-wikidata-id="Q47928">circus</span> <span class="entity keyword" about="training" data-label="training" data-sort="training" data-wikidata-id="Q918385">training</span> and the living accommodation for the <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> had improved and been allowed to continue, but no longer since they are banned. The skills will be lost within a generation, although some may have to be reconstructed in the future to help with the keeping of large mammals almost all of whom live in large managed <span class="entity keyword" about="zoo" data-label="zoo" data-sort="zoo" data-wikidata-id="Q43501">zoos</span>: <q>nature reserves</q>. May be non-English speaking countries will continue with their <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> in <span class="entity keyword" about="circus" data-label="circus" data-sort="circus" data-wikidata-id="Q47928">circuses</span> so perhaps our duties are to <em>improve</em> their animal teaching and keeping to ensure that the <span class="entity keyword" about="animal" data-label="animal" data-sort="animal" data-wikidata-id="Q729">animals</span> do not suffer and some of the best of the <span class="entity keyword" about="circus" data-label="circus" data-sort="circus" data-wikidata-id="Q47928">circus</span> trainers knowledge remains with us.</p>
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<h3>References</h3>
<ol>
<li id="bib1_3.3">1. Aquinas, T. Summa Contra Gentiles; iii. 112.</li>
<li id="bib2_3.3">2. Montaigne, M. The Complete Essays of Montaigne; Penguin Books: London, UK, 1958.</li>
<li id="bib3_3.3">3. Xenophon. The Art of Horsemanship; Morgan, M.H., Translator; J.A. Allen: London, UK, 1962.</li>
<li id="bib4_3.3">4. Evans, E.P. The Criminal Prosecution and Capital Punishment of Animals; The Lawbook Exchange Co.: Clark, NJ,
USA, 2009.</li>
<li id="bib5_3.3">5. Pfungst, O. Examination of Clever Hans; Rahn, C.L., Translator; Henry Holt: New York, NY, USA, 1911.</li>
<li id="bib6_3.3">6. Kiley-Worthington, M.; Rendle-Worthington, J. Exploding the Myths, Large Animal Handling and Teaching;
Ex Libris: London, UK, 2012.</li>
</ol>
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