As the pendulum swings toward a sweeping global conservatism, conversations proliferate on the consequences of rampant nationalism, xenophobia, and anti-immigrant sentiments and policies. These anxieties were heightened with the election of Donald Trump as the president of the United States in 2016; however, the US elections only epitomised the global swirl of the resurgence of ethno-nationalism and extreme right-wing movements, marked by Brexit in the United Kingdom, the abandonment of the rule of law under President Duterte in the Philippines, the widespread prevalence of Hindutva extremist violence against Muslims and ‘low-caste’ Dalits in India, the rise in Islamophobia across Europe, the election of Jair Bolsonaro in Brazil, and the list goes on. Erosion of democratic process, rule of law, environmental destructions, pursuit of power, anti-immigrant policies, and forms of ethnic violence and cleansing have led to growing concern that what is manifesting is a deeply insidious growth of forms of right-wing or ultra-nationalism, religious extremism, settler-colonial violence, and even fascism around the world. Much of the anxiety around the potential rise, return, and the implications of the diffused nature, and yet palpable growth, of right-wing nationalism is focused on the violent social and spatial ‘othering’ of human lives and bodies – and rightly so: the lived experiences of so many humans have been impacted by the global rise of rightwing nationalism. However, in a landscape of such heightened concern over the safety, survival, and flourishing of many different human communities enmeshed in these fraught nation-building practices, the instrumentalisation of the nonhuman animal in these socio-political contexts has been radically under-theorised. Nation-building more generally is consonant not only with the ‘exclusion, marginalization, and enclosure’ (Howell 2015: 6) of humans but also of other animals. The domination of, and sociospatial distancing from, both nonhuman animals and animalised humans have been essential to the construction of a racially, genetically, and morally superior nation-state. Although right-wing nationalisms in particular are a central concern for contemporary global politics, even nationalistic projects not deemed right-wing or alt-right involve – and have involved historically – violent exclusions of certain humans and animals. For instance, early forms of nationalism manifested through settler-colonial projects around the globe – projects that continue into the present and form the bedrock of certain contemporary nationalisms. Indeed, settler colonialism is, at its core, a nation-building project – one that necessitates the violent erasure of both human and animal nations already

中文翻译：

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“动物民族主义：多物种文化政治、种族和定居者民族国家的（非）制造”

随着钟摆转向席卷全球的保守主义，关于猖獗的民族主义、仇外心理和反移民情绪和政策的后果的对话激增。在2016年作为美国总统唐纳德特朗普选举，这些焦虑加剧了; 然而，美国大选只是种族民族主义和极右翼运动卷土重来的全球漩涡的缩影，其标志是英国脱欧、菲律宾杜特尔特总统放弃法治、印度的汉德瓦极端主义暴力暴力和“低种姓”在印度的Dalits，欧洲伊斯兰恐惧症的崛起，巴西的Jair Bolsonaro选举，而且名单上了。民主进程、法治、环境破坏、权力追求的侵蚀，反移民政策以及各种形式的种族暴力和清洗导致人们越来越担心，右翼或极端民族主义、宗教极端主义、定居者-殖民暴力甚至法西斯主义的形式正在以极其阴险的方式增长。世界。围绕右翼民族主义的潜在兴起、回归以及扩散性质的影响，以及明显增长的影响，大部分焦虑都集中在人类生命和身体的暴力社会和空间“他者化”上——这是正确的：全球右翼民族主义的兴起影响了许多人的生活经历。然而，在如此高度关注陷入这些令人担忧的国家建设实践的许多不同人类社区的安全、生存和繁荣的环境中，在这些社会政治背景下，非人类动物的工具化已经被彻底地理论化了。更普遍的国家建设不仅与人类的“排斥、边缘化和封闭”（Howell 2015：6）一致，也与其他动物的“排斥、边缘化和封闭”一致。非人类动物和动物化人类的统治和社会空间距离对于构建种族、基因和道德优越的民族国家至关重要。尽管右翼民族主义尤其是当代全球政治的核心问题，但即使是不被视为右翼或另类右翼的民族主义项目也涉及——而且在历史上已经涉及——对某些人和动物的暴力排斥。例如，民族主义的早期形式通过全球各地的定居者殖民项目表现出来——这些项目一直延续到现在，并形成了某些当代民族主义的基石。事实上，定居者殖民主义的核心是一个国家建设项目——一个已经需要暴力消灭人类和动物国家的项目