'Reforming' human and animal relationships in early modern Scotland, c.1560-1660.

新教改革看到了天主教文化和传统的民间习俗的压制，赞成严格的加尔文主义道德纪律。1560年后保存在苏格兰的大量教会记录为我们提供了一个罕见而重要的早期现代日常生活的视角，也为我们研究新教改革对人与动物关系的影响提供了一个坚实的资料基础。苏格兰国家记录（NRS）保存的柯克会议和长老会记录（CH 2，1558-2006）为理解地方层面的宗教改革过程提供了欧洲最丰富的证据之一。记录中有大量的日常人类与动物的互动;例如，在珀斯，“无耻之徒”因带狗去教堂而被罚款（CH 2/521，1585）。教会的记录允许不同地区或教区之间的基本比较，农村城市划分，高地和低地农业实践。因此，我对教会记录的分析将采用比较案例研究的方法。此外，旅行日记-如马丁的苏格兰西部群岛的描述-将被考虑。这些日记经常强调高地和低地之间农业和畜牧业的差异，因此将与教会记录一起被用来评估宗教改革对日常人畜关系的影响。我将使用托德（2002年）在她的宗教改革对苏格兰流行文化的影响的研究中所采用的历史人类学模型作为我自己研究的基础，同时借鉴亚历山德拉·沃尔沙姆（Alexandra Walsham）极具影响力的研究《景观的改革》（2011年）。沃尔舍姆研究如何神学和礼仪的转变都塑造，并塑造了，他们发生的物理环境。她特别强调了宗教变化如何导致与景观有关的传统和仪式的修改。然而，她的作品并没有考虑动物--尽管它们在早期现代人的日常生活中占有重要地位。我的项目将独特地首次将动物带入“改革”景观的讨论中，从而更全面地了解与动物一起生活和工作的人们的日常生活，并为更广泛地理解关于自然世界的改革思想提供信息。我的论文还将研究在一个以农业为主的社会中，人们如何思考和与动物互动，在那里人类依赖动物作为食物，服装和交通工具，动物在文化信仰体系中发挥着重要作用。Schneider（2004）认为，宗教改革看到了民间宗教中保存的万物有灵论（相信物体，地方和生物都拥有独特的精神本质）的妖魔化。这种方法直接改变了人们对自然世界的看法。然而，我的硕士研究追溯了现代早期苏格兰民间信仰中人类和动物边界之间的流动性，这与精英（学术）的理解形成鲜明对比，从而表明一种流行的（也许是持久的）世界观更接近万物有灵论。我的博士论文将进一步研究这一点，并将考虑苏格兰宗教改革的作用-以及伴随它的宗教文化的彻底变化-在将苏格兰从一个充满万物有灵论的社会转变为一个对畜牧业和农业改良持“开明”态度的社会中发挥了作用，在那里，动物扮演着更重要的角色。历史动物研究的学科在英语中有相当大的价值。（埃里卡福奇，2006/2017），欧洲（乔伊斯索尔兹伯里，1994年;凯伦拉伯，2013年）和全球背景（弗吉尼亚德约翰安德森，2004年;苏珊南斯，2010年）。

The Protestant Reformation saw the suppression of Catholic culture and traditional folk practices in favour of a severe form of Calvinist moral discipline. The extensive church records kept in Scotland after 1560 provide a rare and important insight into everyday early modern life, and comprise a substantial source base through which to investigate the influence of Protestant reform on human-animal relations. The Kirk session and presbytery records (CH2, 1558-2006) held by the National Records of Scotland (NRS) provide one of Europe's richest bodies of evidence for understanding Reformation processes at a local level. There are a wide range of everyday human-animal interactions present in the records; for example, in Perth 'shameless persons' were fined for bringing their dogs to church (CH2/521, 1585). The church records allow for essential comparisons between different regions or parishes, rural urban divides, and highland and lowland agricultural practices. My analysis of the church record will therefore adopt a methodology of comparative case study. In addition, travel diaries- such as Martin's A Description of the Western Isles of Scotland -will be considered. These diaries often highlight highland-lowland differences between farming and animal husbandry and will therefore be used, alongside church records, to assess the impact that the Reformation had on everyday human-animal relationships.Several scholars have written influential histories of the Scottish, and British, Reformation relevant to my approach. I will use the model of historical anthropology employed by Todd (2002) in her study of the impact of the Reformation on Scottish popular culture as a basis for my own research, whilst drawing on Alexandra Walsham's highly influential study The Reformation of the Landscape (2011). Walsham examines how theological and liturgical transformations both shaped, and were shaped by, the physical environment in which they occurred. She particularly highlights how religious change resulted in the modification of traditions and rituals pertaining to the landscape. Her work, however, does not consider animals- despite their fundamental place in the everyday lives of early modern people. My project will uniquely bring animals into the discussion of the 'Reformed' landscape for the first time, thereby producing a fuller understanding of the daily lives of people who lived and worked alongside animals, and informing wider understandings of Reformation ideas about the natural world.My thesis will also examine how people thought about and interacted with animals in a predominantly agrarian society, where humans relied on animals for food, clothing and transport, and where animals played an important role in cultural belief systems. Schneider (2004) argues that the Reformation saw the demonisation of animism (the belief that objects, places and creatures all possess a distinct spiritual essence) preserved in folk religion. This approach points to a direct shift in ideas about the natural world. However, my masters research traced a fluidity between the boundaries of human and animal within early modern Scottish folk belief which contrasted starkly with elite (learned) understanding, thus indicating a popular (and perhaps persistent) worldview more closely aligned with animism. My PhD thesis will investigate this further, and will consider what role the Scottish Reformation - and the sweeping changes in religious culture accompanying it - played in transforming Scotland from a society steeped in animism, to one with 'enlightened' attitudes towards animal husbandry and agricultural improvement, where animals played a more functional role.The discipline of historical animal studies has found considerable purchase in English (Erica Fudge, 2006/2017), European (Joyce Salisbury, 1994; Karen Raber, 2013) and worldwide contexts (Virginia DeJohn Anderson, 2004; Susan Nance, 2010).