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

新教改革压制了天主教文化和传统的民间习俗，支持一种严厉的加尔文主义道德纪律。1560年以后保存在苏格兰的大量教会记录，提供了对早期现代日常生活罕见而重要的洞察，并构成了研究新教改革对人与动物关系影响的重要来源基础。苏格兰国家记录（NRS）保存的Kirk会议和长老会记录（CH2, 1558-2006）为了解地方层面的宗教改革进程提供了欧洲最丰富的证据之一。记录中存在着广泛的日常人类与动物的相互作用；例如，在珀斯，“无耻的人”因为带狗去教堂而被罚款（CH2/521, 1585）。教会记录允许在不同地区或教区，城乡划分，高地和低地农业实践之间进行必要的比较。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——比如马丁的《苏格兰西部群岛的描述》——也会被考虑。这些日记经常强调农业和畜牧业在高地和低地之间的差异，因此将与教会记录一起被用来评估宗教改革对日常人与动物关系的影响。有几位学者撰写了与我的方法相关的苏格兰和英国宗教改革的有影响力的历史。我将使用Todd（2002）在研究宗教改革对苏格兰流行文化的影响时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Alexandra Walsham的极具影响力的研究《景观的改革》（2011）。沃尔舍姆研究了神学和礼仪的转变是如何塑造的，以及如何被他们发生的物理环境所塑造的。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改变。然而，她的作品并没有考虑到动物——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“改革后”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，并为改革后关于自然世界的思想提供更广泛的理解。我的论文还将研究在一个以农业为主的社会里，人们是如何思考和与动物互动的，在这个社会里，人类依靠动物来获取食物、衣服和交通工具，动物在文化信仰体系中扮演着重要的角色。施耐德（2004）认为，宗教改革见证了民间宗教中对泛灵论（相信物体、地点和生物都拥有独特的精神本质）的妖魔化。这种方法指出了对自然世界观念的直接转变。然而，我的硕士研究追踪了早期现代苏格兰民间信仰中人类和动物界限的流动性，这与精英（学术）理解形成鲜明对比，从而表明一种流行的（也许是持久的）世界观与万物有灵论更紧密地联系在一起。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——以及随之而来的宗教文化的彻底变化——在将苏格兰从一个沉浸在万物有灵论的社会转变为一个对畜牧业和农业改进持“开明”态度的社会中所起的作用，在这个社会中，动物发挥了更大的作用。历史动物研究学科在英语（Erica Fudge, 2006/2017）、欧洲（Joyce Salisbury, 1994; Karen Raber, 2013）和世界范围内（Virginia DeJohn Anderson, 2004; Susan Nance, 2010）中都有相当大的应用。

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).