The result of FurScience's interviews and focus groups with therians at Anthrocon since 2016 is finally out. Tens, possibly hundreds of therians were interviewed one-on-one in close to hour-long sessions, their responses recorded, transcribed, and later analyzed anonymously.
The study was published in The Humanistic Psychologist and is 20 pages long, detailing the experiences of therians and otherkin, along with associated analyses and a
suggested re-terming of what we call "mental shifts," at least in the context of psychology. The abstract & impact statement reads:
"How do we use the world around us to become oriented, when what we perceive situates our experience as otherness? This article explores the intersubjective and embodied experiences of therians and otherkin: those who identify as beings other than solely human, such as an animal or a mythological creature. Through an application of phenomenologist Sara Ahmed’s concepts of orientation, disorientation, and reorientation, along with psychoanalytic theories of the mirror stage from Lacan and Winnicott, this article develops an understanding of therianthropy and otherkinship that accounts for the contextual and contested nature of the lived body. The article argues for a stance of cultural humility when engaging with forms of embodiment and subjectivity that challenge ontological boundary-setting between what lies within and beyond the domain of the human.
With increased intolerance and violence against other and toward anything deemed different within our societies, our calling as psychologists is to attempt to transform the world into one that is livable for all. By providing in-depth descriptions about the lived experience of therians and otherkin, we hope to foster understanding. By bracketing the natural attitude toward therianthropy and otherkinship, we also hope to destigmatize and depathologize their experiences while providing suggestions about affirmative clinical practice."
While most therians will already be familiar with the what this study will reveal, I'd consider this the closest thing to a "therapist's guide" to therianthropy/otherkin that currently exists. It's accessible for $20 through the APA website linked above. For those who would not like to pay for it, I will summarize below:
- The study analyzes the experiences of many therians and otherkin and seeks to "destigmatize and depathologize" our experiences. They provide well-structured examples of what we experience, as well as its psychosocial connotations starting from early childhood and into adult life.
- They define a therian as "an individual who believes that they are not human—or at least not completely human. Instead, they identify as a species of non-human animal that either currently exists or has existed and is now extinct," and an otherkin as a person identifying "as a nonhuman being that is typically considered mythical or fantasy-based (e.g., fairy, elf, unicorn)."
- They apply Sara Ahmed's work on the ideas of orientation, disorientation, and reorientation to alterhumanity. They dive into our preference for natural environments over manmade ones, our disconnect from other humans and our own bodies, species dysphoria (which they describe but do not explicitly name), and reorientation by means of our own personal image, shifting, seeking out community, and "ontological doubling" - "living [a] human life with its human demands, alongside a pervasive feeling of being out of place."
- They suggest the "re-terming" of what we call "mental shifts" and "phantom shifts" and the like as embodied shifts instead (specifically in reference to a previous paper), seeing as they involve more than just a shift in consciousness and can include physical sensations (such as phantom limbs) and can occur in response to the environment, by one's own volition, or spontaneously. While some may be against outside individuals coining terms for us, these are professional psychologists and this likely has more to do with their own understanding of us than anything.
The conclusion to the paper encourages professionals (therapists and such) to understand us through a lens of cultural humility and provides some hope in that "(perhaps ironically) humanistic psychotherapy..." can provide therians and otherkin some sense of wellbeing.
Overall, this is really good for us. If you are in therapy, do consider forwarding this study to your therapist.