‘No matter how hard you try, it can’t hurt’ – Animal husbandry experts to talk about animal welfare and the future of animals

As you can imagine, we’re a bit sceptical when it comes to animal husbandries, but a few days ago we took part in a discussion with animal husbandrier, David Lappin.

David is one of Australia’s leading animal husbandriers and is currently working with some of Australias most well-known and respected animal welfare groups to make a difference to the way we live with animals.

David has written a number of books on animal husbandriage and has a long history of leading animal welfare work in Australia. 

David is a former animal welfare researcher at the University of New South Wales and currently lives in Perth, Australia.

His research and expertise has influenced many people’s thinking and behaviour, and it has shaped the way the Australian industry treats animals, and the way people see animals.

David has been talking about animal husbandrying for some time and recently posted a video about his research on his blog.

It is one he will be repeating with his guests, but for this article we wanted to get a sense of what he thinks is the most important advice animals and humans need to take from his research and work.

David: What you need to know about animal wifery is very different to what we commonly think about animal marriage.

We think of animal marriage as being between the animal and its human partner, but it’s much more complex than that.

We tend to think of the animal as a partner to the humans, and of course that’s always true, but the animal is also a partner and a guardian to the human, and so the relationship is also the most intimate of all. 

As you know, the vast majority of people that live with an animal are human and therefore they are in a more intimate relationship with their animal.

And in some cases, the relationship can be quite intimate, because the animal has the capacity to control the humans that live nearby, but they are also responsible for the wellbeing of their companion.

It’s a complex relationship that we all need to understand in order to live with them.

David: I think what’s really interesting is that we have all these different ways of understanding animal marriage and we all see different aspects of it.

I mean, it’s not just about having sex with an orangutan, for example.

Animals have different sexual desires, different preferences and needs, different needs in terms of grooming, in terms for food, in fact in terms as to how they’re treated and in terms in terms to how their reproductive organs are controlled.

So animals are not just sex machines, but also, you know what, we can see that they have a range of sexual preferences, so it’s important to know what those preferences are.

And, you might ask, do we have to do this to be happy?


Do we have a responsibility to treat animals humanely?


But we can also see that there are certain situations where we have an obligation to do something that we are morally compelled to do.

And it might be the case that the animal’s behaviour isn’t good enough, for instance if there’s a sick animal, but there’s also a duty to care for the sick animal.

So there are a number different ways in which we might have an ethical obligation to take an action that is morally superior to a non-ethical one.

David Loughin: And that’s where the idea of ethical responsibility comes in, isn’t it?

What do you mean by that?

David: Well, there’s two main elements.

One, there is a duty owed to the animal.

The animal’s welfare is the reason why we treat them humanely, so they’re the ones who bear the responsibility for the behaviour of their animal companion.

The second element is an obligation owed to you, the human.

It means that the person is responsible for their actions, and that they are accountable for the actions of others, whether it’s your behaviour or your behaviour in a certain environment.

David’s work on the welfare of cattle and sheep shows how the animals can be trained to behave in a particular way to help the cattle, but this training is usually done through an experience that is not necessarily a good one for the animal, and thus the cattle become less happy with their behaviour and they become less able to be socialised.

So you can see, in that context, a kind of ethical obligation.

It also suggests that if you don’t know what the right thing to do is for the person who’s being trained, then you might not know how to act in the right way. 

And that’s why I think it’s so important that we understand what an ethical duty is, and what an obligation is, as opposed to just looking at the relationship between the two.

So the idea that we don’t really have an understanding of an ethical relationship between us and animals and how it develops is because we’ve