Cultural constructions of fighting birds: the cockfight world in the Canary Islands

Cockfighting is a controversial event because of its, at least from outside perspectives, focus on violence, aggression, injury, and death. According to Marvin (1984:60) cockfighting lies within a group of activities such as hunting (e.g., Sánchez-Garrido (2010); Marvin (2007)), sports (e.g., Del-Campo, 2003), and other games and celebrations which involve competition between animals, humans or different performances.

Cultural anthropology has usually paid attention to these practices to try to understand what, and how, they express relationships between and among humans and animals (Marvin, 1984:60). With this in mind, the project explores the world of cockfighting in the Canary Islands, where over three consecutive years (2016-2018) a wide range of issues were researched.

Drawing on my existing research, I will produce a monograph that will explore and analyse the world of cockfighting in the Canary Islands as a whole.

Given its legal status, the cockfight in the Canary Islands is not a prohibited event held in secret locations, where those who attend may be prosecuted, as is the case in the UK and most European countries. Therefore, the study was not restricted to the fights themselves, but it was also an exploration of the encompassing world of cockfighting, including breeding, training, and socialising, that brought about those public fights and performances.

In my PhD I argued that understanding the rearing of gamecocks is essential to fully grasp the meaning given to the fights by Canarian breeders and aficionados. Essentially, aficionados go to watch and admire the drama of the contest, the fighting birds' performance. This project will interrogate how and why breeders and aficionados perceive fighting birds as animals of a unique nature.

In the final chapter of my PhD thesis, "Fighting birds are not puppies" I argued that fighting birds are selectively bred and raised by humans, but breeders do not consider them domestic nor tamed animals. In this respect, they share these characteristics with the fighting bull in Andalusia (Marvin, 1988:88-90).

That is exactly the point where my monograph and the first academic paper will cross paths. This project will help me address the similarities and differences between fighting bulls and fighting birds to provide a better understanding of both practices and shed some light on the interesting cultural terms of casta (caste) and raza (race). No such analysis of these key terms relating to notions of breed and pedigree has previously been undertaken.

Marvin's expertise on HAS and bullfighting, particularly his relationship with Spanish bullfighting breeders in Andalusia, have been the reason for choosing him as my primary mentor. His participation in the fieldwork is vital to secure access to bullfighting breeders. During the expected week of fieldwork in Andalusia, we will be able to have first-hand access to bullfighting breeders' notions of breed and pedigree to supplement the information included in chapter 5 of the monograph and the academic paper on fighting birds and fighting bulls.

In-depth ethnographic study of this kind may also give some interesting insights regarding policy and practice, including public health risks and more responsible management of natural resources.

Having said that, Rebecca Cassidy's role (Goldsmiths, University of London), as a second mentor in this fellowship, will also be essential. Her expertise on gambling and her interests in multispecies anthropology, especially in the cultural ideas of breeding, will be a major contribution for chapter 5 of the monograph and the academic paper on casta (caste) and raza (race).

As well as the high impact value of the monograph and the academic articles themselves, my participation in academic conferences and seminars will generate debate around human-animal studies, the anthropology of betting and gambling, and the topic of animal rights.