Tüür, Kadri and Morten Tønnessen (eds) 2014. The Semiotics of Animal Representations (Nature, Culture and Literature 10). Amsterdam/New York: Rodopi.
NN 2015. Annotations. Studies in Literature and Environment 22 (2): 433-440. Doi: 10.1093/isle/isv045.
Tüür, Kadri, and Morten Tønnessen, eds. The Semiotics of Animal Representations. Amsterdam: Rodopi, 2014. Part of Rodopi's Nature, Culture and Literature series, this book offers an introduction and thirteen essays that collectively explore and analyze a range of literary and cultural representations of nonhuman animals from around the world.
Tønnessen, Morten 2010. Is a Wolf wild as Long as it Does Not Know that It Is Being Thoroughly Handled? Humanimalia – a journal of human/animal interface studies 2(1) (Fall 2010): 1–8.
van Dooren, Thom 2015. Authentic Crows: Identity, Captivity and Emergent Forms of Life [Tønnessen 2010j]. Theory, Culture & Society. Published online March 12th 2015 (DOI: 10.1177/0263276415571941).
Species and individual organisms always become with others – including human others – within diverse fields of freedom and constraint (indeed, what counts as freedom for whom is part of what is produced in these entangled co-becomings).20
20. For example, ‘canine freedom’ is not everywhere the same. Freedom for a ‘wild’ wolf is very different to the kinds of freedoms that make life good for a ‘domesticated’ dog – although, perhaps, not as different as we might at first assume (Tønnessen, 2010).
Tønnessen, M. (2009). Umwelt transitions: Uexküll and environmental change. Biosemiotics, 2(1), 47–64.Tønnessen, M. (2014). Umwelt trajectories. Semiotica, 198, 159–180.
Timo Maran 2015. Emergence of the “Howling Foxes”: A Semiotic Analysis of Initial Interpretations of the Golden Jackal (Canis aureus) in Estonia. Biosemiotics. Published online June 3rd 2015 (DOI 10.1007/s12304-015-9244-1).
There are some semiotic studies that could be used as a point of departure for a semiotic analysis of non-native or invasive species. [...] Morten Tønnessen (2009; 2014) has developed Uexküll’s Umwelt theory towards a research method for analyzing phenomenological and semiotic aspects of changing human-animal relations (e.g. between man and wolf).
Heidegger proceeds to an analysis of Sein that is breathtaking in its scope, for he does not at all omit the cathectic dimension from his sweep, and presents us with a notion of Dasein so much more profound than the classical and medieval "rational animal" as to awaken us to the full depths of human culture in its amalgamation and dependence upon, even though irreducible to, the zoösemiosis constructive of the Umwelt, and to the human person as itself a part of nature, even if a species-specifically distinctive transcendent part thanks to the exaptation of linguistic communication (cf. Tønnessen 2003: 287; Kull and Nöth 2001: 283).
