Over time humans and animals have had varied relationships within a multitude of spaces for diverse reasons. In the last century human attitudes towards animals in Western societies have changed considerably from an anthropocentric ontology where humans were regarded as central to the universe in that realities were interpreted from human experiences (Franklin 1999). Humans used animals for their own benefit and exploited their superiority with regards treatment (Franklin 1999). Recently, the post-modern period has witnessed a prominent shift from such philosophical thought, whereby human society has begun to adopt a bio-centric ontology, which considers all forms of life to have intrinsic value, acknowledging nonhuman life as a fundamental element of the universe (Franklin 1999). Thus encouraging the formation of more sentient and empathetic human-animal relations, through a sense of partnership worthy of moral consideration.
Increased leisure time, technological advances, education and the values associated with wellbeing in post-modern society have encouraged animals to be incorporated into a range of leisure landscapes that encourage humans to interact with animals in close proximity within diverse environments (Franklin 1999; Carr 2015; Dashper 2015; Markwell 2015). Markwell (2015, 1) argues that
(a)nimals are so much a part of our day-to-day lives that we often fail to register their presence, or when we do, they are frequently relegated to the background. Regardless of whether we live in highly urbanised cities or rural villages, non-human animals co-habit these spaces with us.
In this sense, animals can be viewed superficially in that humans coexist with animals daily without recognition, through food and associated products and other interactions. In addition Markwell refers to the fact that some animals are regarded as companions to be loved and cared for, with whom we share resources and spaces, whereas others are regarded as pests which we try to exclude from our lives (Markwell 2015).
Post-humanistic theory is drawn upon within this chapter as an attempt to develop the argument towards innovative ways of understanding human-non-human relations where boundaries between the two become blurred through shared, lived leisure spaces. In this case, regarding humans and horses, it can be seen that the human-equine divide is reconceptualised as a result of interrelations, where networks of interdependencies are demonstrated within the realm of leisure, arguably through which wellbeing is encountered through a multitude of interactions between both actors. Equestrianism provides leisure opportunities for humans to interact and gain myriad close encounters, relations and experiences with horses in diverse landscapes, contributing toward the mutual wellbeing of horses and humans. In this sense, horses are viewed as key actors within the human-equine relationship, playing active roles (Danby and Hannam 2016) and providing humans with companionship.
Previously, human-animal relations have focussed around human consumption and utilisation of animals for peoples’ individual benefit whereas the post-human approach towards human-equine interactions displays an appreciation of the horse for its intrinsic value in post-modern society. In turn, this reflects the empathetic and sentimentalised attitudes where horses have been introduced into the leisure landscape as a form of ‘pet culture’. As a result, humans look beyond human agency and form strong bonded relationships and emotional attachments with horses as well as contributing huge commitments towards securing the individual needs of horses and humans.
Empirically, this chapter exemplifies how horses have been incorporated into the ‘leisure landscape’ where interactions with humans are now common. Such spaces have a profound impact on the way human-equine interactions take place, relations formed and the experiences encountered. All of these play a fundamental role in mutual wellbeing and secure the welfare of the equine industry. Humans invest considerable finances and time in equine leisure and tourism pursuits securing horse welfare, yet despite this it remains under-researched. Helgadóttir and SigurĐardóttir (2008) acknowledged that despite horse-based tourism becoming a growing sector and an important niche of the tourism industry, it has not been extensively researched. However, recently authors have begun to explore the human-horse relationship in complex ways within the context of leisure, tourism and sport (Daniels and Norman 2005; Ollenburg 2005; Helgadóttir 2006; Oliveria 2009; Birke, Hockenhull and Creighton 2010; Dashper 2012, 2015, 2017; Gilbert and Gillett 2014; Goodrum 2015; Kline et al. 2015; Siguroadóttir and Helgadóttir 2015; Danby and Hannam 2016). This chapter demonstrates how humans and horses have developed sentimentalised relations through leisure that enhance reciprocal physical, emotional and social wellbeing.
I begin the chapter by developing the post-humanistic concept towards human-equine relations. Secondly, an empirical qualitative methodology is formulated to interpret ethnographic accounts relating to human-equine relations. Thirdly, the analysis of the themes derived from the human-equine leisure encounters and associated wellbeing are presented. I conclude by elaborating upon the post-humanist stance towards human-equine relations within the leisure context as an approach to enhance mutual wellbeing.
Human relations with non-humans have become a focus of attention in many ways, particularly in discourse surrounding human-animal interactions and associated encounters through time and space. A new ‘animal’ geography explores relations focussing on the complex entanglements of human-animal relations within place and landscape (Philo and Wilbert 2000).
Various theoretical approaches rethinking human-centredness focus on the complexities surrounding interactions between humans and animals. Wilbert (2009) articulates this perspective in alliance with post-humanism along with non-representational theory and actor network theory. Such theories seek to further develop the spatialities, politics and ethics of human-non-human associations. Hybrid animal geographies seek to discover how animals have been socially defined, used as food (Philo and Wilbert 2000) or indeed, as this chapter demonstrates, identified as pets. Urbanik and Morgan (2013) allude to the fact that pet keeping transcends the boundaries of human-animal relationships to include a ‘more-than-human’ ‘other’. A post-modern world blurs boundaries between nature, society, humans and animals (Instone 1998). Bowes et al. (2015) argue that such trans-species social bonds are driven by a variety of factors, including a desire for power, control, affection, kinship and companionship that promote wide-ranging benefits.
A post-humanist approach towards human-animal relations within the leisure landscape thus aims to explore innovative ways of being within post-modern society, with emphasis being placed on what Wilbert (2009) refers to as the human-animal divide from one of oppositional dualism into networks of intricate dependencies focussed around kinship. Post-humanistic theory challenges the singular focus around human subjects, blurring boundaries between the human and nonhuman. Actor Network Theory has been influential to more-than-human theories, as it refuses to see animals (and humans) as centred pre-existing beings, and does not acknowledge a distinction of separate worlds surrounding humans and animals as well as nature and culture (Lorimer 2009).
Crouch (2010) examines ways through which lives and spaces interact over time where individuals’ lives may be changed or influenced by various encounters. In a similar vein, reflecting from a post-humanist stance, Thrift (2004) relates to emotion, arguing that feeling is not entirely individual. Instead it is something that emerges between bodies, whether human or otherwise. In light of these notions, Game and Metcalfe (2011) similarly acknowledge that emotions may not only come from the subject but from the living space, through an understanding of experiences of interconnectedness. The work of Game (2001) explores the interconnectedness between humans and animals, with specific focus on horses. Game (2001) questions humanist assumptions and alludes to this blurring of human-non-human boundaries. She articulates ways of being involved in experiences of such connections and the spatial and temporal qualities of lived spaces with non-humans, proposing that through such interconnections we are already part-horse, and horses, part-human.
Game (2001) manifests the notion of interconnectedness between two species, demonstrating the need to respect and understand each other’s difference to effectively communicate with each other. To work effectively with horses, humans need to respect difference and to understand the culture of the horse. Once humans adopt this perspective they are able to interact with and relate to the horse more successfully (Game 2001). What Game refers to is an ‘in-between’ stage where the human becomes part-horse and the horse becomes part-human through interaction, particularly through riding. Subsequently, respecting difference is important in acquiring effective human-equine relations (Game 2001) and indeed mutual understanding and wellbeing.
Pet owners see cross-species communication as possible, allowing reciprocal relationships to be formed (DeMello 2012). Opening up to cross-species communication and animal inclusion (especially horses), emergent through leisure landscapes, enables a sharing of mutual reality between humans and horses. As a result of social exchanges and embodiment both humans and non-humans play an equal role in the encounters and are able to anticipate and acknowledge each other’s needs and interests, hence the human-animal relationship is based upon mutual respect and equality (DeMello 2012). Through positive cross-species communication and interaction between humans and companion animals such as horses, mutual, affectionate responses are encountered.
Animal welfare literature illuminates the notion that animals are as important as humans in the world; thus they should obtain the same level of appreciation, respect and welfare as humans (Philo and Wilbert 2000). According to Hemsworth, Jongman and Coleman (2015) the welfare of recreational horses has become an increasingly important issue in recent years, where the primary responsibility rests with the horse owner. In this context industry reports suggest the welfare of recreational horses is determined by the horse owner’s performance of husbandry and management (Hemsworth, Jongman and Coleman 2015).
Post-humanist insights through an interpretative, experiential approach towards human-equine relational wellbeing was considered appropriate, enabling an empirical and innovative focus, in that the world associated with human-animal relations is constituted of multiple realities. Data was collected using a variety of qualitative methods including participant observation, in-depth interviews and participant diaries between April 2009 and September 2010. The interview sample consisted of 21 respondents and the diary sample consisted of 15 completed diaries. Participants were encouraged to talk or write about their interactions, associated emotions and experiences with horses within leisure spaces. All participants interacted on a regular basis with horses and participated in a range of equine leisure pursuits including riding, caring for horses, learning about horsemanship and equine culture, competing or engaging in equestrian tourism. Some respondents owned their horses and others loaned or interacted with various horses. Personal diaries were completed by respondents who kept a log of individual interactions, experiences and emotions as a result of horse riding activities and associated human-equine relations. Once transcribed data from the interviews and diaries was prepared, coding assisted with identifying and exploring fundamental themes encompassing human-equine motivations, relational encounters and associated wellbeing through engagement within equine leisure landscapes. Diary respondents remained anonymous to encourage them to speak more freely about their emotions and experiences with horses. Names of interview respondents and horses’ were changed to ensure anonymity throughout.
Over the last two decades researchers have begun to assess the possibility that animals could have positive effects on humans (Friedmann, Thomas and Eddy 2005). Research into human-animal bonds acknowledges the emotional, psychological and physical benefits that living with animals can give humans (DeMello 2012). However, my curiosity about human-animal relations stems from the mutual benefit of the relationship and moral consideration for both actors, which is an underlying argument throughout this chapter. Moreover, if we identify the benefit of the relationship to humans why should we diminish the benefits to non-humans? Surely non-humans deserve the same moral consideration and welfare as humans in order to effectively coexist? Research is beginning to acknowledge the importance of pet keeping not only to human wellbeing, but also animal wellbeing (Hausberger et al. 2008; Danby 2013; Hemsworth, Jongman and Coleman 2015).
Horses are large herbivores that require space and intense management, exercise, feeding and grooming (Birke, Hockenhull and Creighton 2010). Hemsworth, Jongman and Coleman (2015) argue that providing optimum conditions to ensure animals’ needs are met depends on factors such as the work that the horse is required to do, the keeper’s budget and circumstances, as well as the expense of riding horses. Such diversity has raised a wide range of welfare issues faced by horses and owners alike (Hemsworth, Jongman and Coleman 2015). In an ideal post-modern context, the relationship is structured not only by human need but animal need as well (DeMello 2012). This reinforces the human-animal relationship from a post- humanistic stance as Beth, a horse owner in her early thirties, notes:
They [horses] completely control my life. I can’t go to work until I’ve seen to them. If I’m coming home late, I’ve got to make arrangements. If I go on holiday I have to put arrangements in place. You do your weekly shop, monthly purchase of horse food. You prepare for the winter in advance … umm … you buy them clothes, shoes, it’s no different to having another member of the family.
The social nature surrounding horses enables them to emotionally attach and seek companionship from humans in the absence of other horses (Game 2001). Horses enjoy human company and through positive interactions they gain benefit through security, comfort and overall welfare. Although horses cannot verbally communicate, Toth (2000) explains that horses are highly sensitive to sensory stimulation and communicate through means of sight, touch, smell, sound, rhythm and kinaesthetic cues. Communication with a horse is both mental and intensely physical. The absence of verbal communication allows deep connections and bonds to develop between the two actors through embodiment. Kinaesthesia provides intense feelings between the human and the horse that allows harmonious connections. Such multi-sensual and emotional bodily experiences are fundamental to human-equine interpretations of interactions and the overall human-equine leisure experience. Both horse and human rely heavily upon embodiment in order to interconnect, allowing for haptic (sensory, tactile) encounters to occur. It is this connection that enables humans and horses to encounter what Hallberg (2008) refers to as ‘entrainment’, which respondents such as Charlotte, a non-horse owner, in her late forties, senses when riding:
With Beauty, I feel I have a real connection. I feel he likes me, he likes me riding him and I like riding him. I feel I get a lot out of him sometimes you watch other people struggle riding him but I don’t feel I have that.
Toth (2000, 35) asserts “(t)he joy of the ride is not only in the perfect toe position or completion of a pattern or a test but also in successful communication with the horse leading to paired harmonious movement”. Irwin (1998) believes that horses need to respect their riders in order to feel safe. Human-equine interactions are intimate and embedded in powerful emotions, which instil a sense of togetherness, rhythm and harmony (Evans and Franklin 2010). Human-equine engagement through leisure forces boundaries to become blurred. Entering into such ‘human-equine zones’ enables human and horse bodies to experience the world through physically and spiritually interacting with their minds, personalities, sensations and emotions whilst in motion (Danby and Hannam 2016). This interface allows humans to sense the part human-part horse way of being to which Game (2001) refers. The sense of otherness is erased where human and nonhuman boundaries become blurred, allowing a sense of partnership, respect and equality within the relationship. Humans and horses learn how to be together, how to interact and move together through the bodies of each partner (Dashper 2017) and by observing bodily postures. Hallberg (2008) refers to this interconnectedness in that horses can interpret humans through the smallest of actions, body posture, smells, voice tone, sensing the human’s emotional and physical cues. In addition, the horse translates subtle cues and is responsive to every single movement that the human has within its presence. Every emotion is assessed and utilised by the horse whereby a social exchange is created (Dashper 2017). Likewise, humans who know their horses well are able to pick up bodily cues and get a sense of what Brandt (2006) refers to as ‘feel’; whether the horse is listening, responding and communicating effectively with the rider in partnership. As Penelope, a horse owner aged in her late fifties describes:
I know when he needs assurance and I know when he needs to be left alone as well. Mostly I know when he needs to be left alone and I let him get on with his job [whether that’s jumping or hacking out] he’ll look to me for assurance as if to say ‘Did I do that ok?’ I say yes we did that really well [with a nice pat on this neck] so it’s a two way street.
In late modernity and early post-modernity, animals have been incorporated into what is known today as ‘pet culture’. This is illustrative of how human-animal interactions have been introduced and are commonplace within leisure spaces, signifying how some animals have become identified as companions to humans and live close by providing kinship roles (Franklin 1999). DeMello (2012) indicates that a pet or companion animal is defined by its close relationship with humans. Pet keeping is a widespread and accepted phenomenon within today’s society, emphasising the enormous role that companion animals play in their owner’s lives by providing a source of companionship, support and entertainment (Wells 2009). Consequently, companion animals now have a ‘social place’ within family households and daily routines (DeMello 2012).
Haraway (2003) relates the pet-human relationship to negotiating understanding between two different species. Bowes et al. (2015) refer to the transcendence of animals such as dogs that are embedded into our daily lives, living in close proximity to humans where they hold a significant place in our hearts. Subsequently, “(l)iving intimately with animals on a day-to-day basis means that pets and owners come to know each other’s individual personality quirks and traits, viewing their animals as subjective beings and attributing them with human-like characteristics” (Fox 2006, 531). Furthermore, research into human-animal bonds acknowledges the emotional, psychological and physical benefits that living with animals can provide (DeMello 2012).
The human-horse relationship has a long and varied history according to Hausberger et al. (2008), who explain that in the early stages of the relationship, meat may have been the primary motivation, then through domestication horses became progressively important ‘tools’ for transportation. Fundamentally, this articulates the humanist approach towards human-equine relations, predominantly for human consumption, where horses were utilised for their instrumental value. Through globalisation and the increased development and consumption of leisure, increasingly animals have been incorporated into leisure and tourism processes through recreational activities. Dashper (2012) similarly acknowledges that once the horse was considered a vital partner to humans with regards to agriculture, warfare and transport, whereas nowadays it is predominantly a partner in sport and leisure. In today’s post-modern society, horses are used increasingly as companion animals just like other domestic animals (Digard 1999 cited in Hausberger et al. 2008) and are now acknowledged for their intrinsic value. Horses have been associated with kinship through recognition of their individual identity and as a result, sentimentalised and close-bonded emotional attachments have been formed with humans through leisure and tourism engagement, which becomes a reoccurring argument throughout this chapter.
Within the leisure landscape, humans interact with horses in many ways. These range from occasional rides at weekends or whilst on holiday, to keeping a horse for many years and riding regularly (Robinson 1999). Robinson acknowledges the complex associations humans have with horses, in that some people own and ride their horses but are not responsible for their day-to-day care, whilst some care for horses on a daily basis but never own the animals. Others own, ride and care for their own animals. Keeping horses is labour intensive, besides riding, horses requires daily care and devotion. Dashper (2015, 7–8) identifies that “horses need substantial amounts of space and grass, a constant clean water supply as well as shelter and bedding”. “Caring and training of horses must be done daily regardless of weather, human health or inclination. Daily manual labour is required to ‘muck out’ stables, carry hay, straw and heavy buckets” (Dashper 2015, 9). Horses need to be groomed and feet picked, rugged up and put away at night (during the winter) and let out in the morning. Horses require exercise and physical stimulation, potentially gained through riding, along with substantial amounts of financial resources towards their upkeep. Additional costs associated with horses can include livery, vets, farriers, the purchase of equine equipment and specialised clothing for both humans and horses, along with riding lessons and competition affiliation.
Encounters with horses are a means to avocation, which introduces the notion that human-equine experiences can be associated with what Stebbins (1992, 1997, 2001, 2007) refers to as a ‘serious form of leisure’. Humans invest considerable amounts of emotional and physical energy, time and financial commitment in caring for and exercising their horses. In return, they gain pleasure through engagement in equine pursuits, as well as the development of close-bonded partnerships.
The concept of leisure is described by Edington et al. (1995, 33): “Leisure whether viewed as activity, free time or state of mind, provides opportunities not only for relaxation, self-improvement, cultural and family stability and interaction, but also for escape, novelty, complexity, excitement and fantasy.”
Dashper (2015) specifies that horse riding is an important part of the leisure world, particularly in rural communities, within the UK, where horses form an integral part of the countryside. Motivations towards human-equine leisure interactions vary and are determined by a combination of humans’ as well as horses’ lifestyles, interests, needs and characteristics (Danby 2013). Belinda, a horse owner aged sixty refers to her leisure involvement with horses:
Totally leisure related … it’s been purely as a hobby for all those years. It involved hacks, long distance riding. I did quite a bit of hunting, pleasure rides, schooling … the whole general sphere of the horse world.
Within this chapter, human-equine interactions are mostly referred to within leisure landscapes, including recreational riding, grooming and sustenance of the horse. Furthermore, respondents within this study revealed that they purposefully travelled to unfamiliar destinations both within the UK (with or without their horses) and overseas to primarily engage in equestrian tourism including equine holidays, competitions or training workshops to experience, learn and appreciate cultural factors surrounding human-equine relations for the wellbeing of their horses as well as themselves.
Adventure leisure tourism as Buckley (2012) refers to, is a trillion-dollar global industry, which has emerged and grown through commercialisation of outdoor recreation (Buckley 2000, 2004; Hackbert and Lin 2009). Equestrianism incorporates elements of adventure and risk through riding as well as offering horse enthusiasts an opportunity to travel to unique destinations to engage in equestrian tourism to experience different cultures and indeed unfamiliar landscapes (Danby 2013).
Oliveria’s (2009) work is illustrative of the concept of equestrianism, where she argues it can be referred to as a tourist activity because it involves leisure time, recreation, travel, supply, demand, planning, promotion and infrastructure. Olivieria considers the type of tourism associated with horses which she refers to as of the horse ‘horse tourism’ and on the horse ‘riding tourism’ which she argues are important considerations when creating and promoting different types of horse-related products. Torkkola (2013) depicts equestrian tourism as being represented as nature tourism, adventure tourism, rural tourism and activity tourism. Horse-based tourism ranges from shows where the tourist is passive to active recreation where the tourist is a rider travelling by horse involving adventurous or sedentary activities (Ollenburg 2005).
Human-equine leisure pursuits and associated experiences provide an essentially hedonistic activity, allowing interaction and the opportunity to develop relationships between humans and non-humans. ‘Equiscapes’ as I coin the term, provide temporal, natural spaces where humans can escape from mundane routines by crossing boundaries and emerging into the horse environment, to interconnect and develop relations within the leisure landscape through various activities. ‘Equiscapes’ and associated human-equine experiences involve ‘emotional’ recreation as humans and horses are able to gain intellectual, physical and spiritual stimulation from their interactive experiences (Danby 2013).
Respondents referred to their experiences with horses as hedonistic, instilling a sense of human-equine euphoria. Such experiences are illustrative of their continuous dedication and commitment, indicating that their encounters with horses are a means to avocation or what Stebbins (2007) refers to as a ‘serious form of leisure’. In this study, respondents recognised the contribution that human-equine experiences make towards wellbeing, in that human-equine encounters make the respondents as well as their horses happy, whether it’s caring for or interacting with horses as a recreational activity or engaging in equestrian tourism.
Due to the social nature of horses, as Keaveney (2008) highlights, they socialise differently to humans; being herd animals their primary attachment is to the herd. However through time and a sense of trust horses will develop attachment to their humans as they form partnerships and enjoy positive interaction and being cared for, which instils them with a sense of comfort and security (Keaveney 2008). In this context, Dashper (2015) argues that horses have physical, emotional and social requirements that need to be catered for too.
Research participants’ emerge as having a post-humanistic approach toward their relations with horses. They enjoy spending quality leisure time with horses, recognising them as individual sentient beings. Research respondents recognised the contribution that horses make towards their (human) emotional wellbeing and value horse companionship and the enjoyment of developing human-equine relations through coexistence. As a result of such pleasurable human-equine experiences, respondents recognised the reciprocal benefits of horses living closely with humans, in that they have both become dependent upon one another for their welfare. DeMello (2012) similarly acknowledges the spatial arrangements of animals living in close proximity with ‘others’ makes them amenable to living with humans in exchange for feeding and care. Whitney, a horse owner aged in her late forties, acknowledges the time spent with her horse and the reciprocal benefits:
Oh I see him more than my children, I love him more I think than I love my children [laughs] and I think my children would say yeah you do [laughs]. No … umm … after this interview when you see me with him you’ll realise the love … do you know what I mean? I absolutely adore him but what you put into him you get back just as much if not more. So you’ll see the relationship we have when you see us both together.
Lilly a horse owner, aged early thirties, highlighted the reciprocal communication that she has with her horse when she first sees him:
He recognises me when I go. He has a little whistle that he answers to [by whinnying] he’s just lovely, I love him to bits.
Penelope, a horse owner in her late fifties revealed the pleasure of getting to know horses through social contact adds value to the relationship:
If I’m riding another horse, I like to groom that horse. I don’t like to just get on the horse and ride, I like to spend time you know having a bit of time before hand just talking to that horse and getting it to know a little bit about me so that when we ride it’s not just me sitting on top of the horse and off we go. I really value that.
Penelope appreciates the importance of spending her leisure time with horses, getting to know one another through grooming. Toth (2000) similarly outlines the rapport that can be developed with horses through providing quality leisurely grooming time, explaining that the tactile and pressure sensations are calming to the horse and communicate caring intentions.
Respondents frequently spoke of the physicality associated with human-equine interactions in that horse riding as a leisure pursuit, provides a very physically intense and challenging activity where the interconnectedness between humans and horses evokes intimacy and a powerful emotional attachment which intensifies the relationship. In this sense, Keaveney (2008) argues that the human-horse intimacy is unique from anything experienced with household animals. Riding provides an exhilarating and enjoyable activity (Toth 2000) both to humans and to horses as Whitney, a horse owner, in her late forties, relates the importance of riding and general welfare responsibilities for the wellbeing of her horse as well as herself:
Well it’s my own fitness it’s his fitness you know. If you had a dog and you were taking a dog on board and you were gonna look after it to the best of your ability, you would exercise it and you know I get up on a morning, first thing I do before I feed myself is feed my animals and I make sure they’re alright then I come in and feed myself and get myself ready to go out to work and then when I come in on a night that’s the same thing that I do again you know … umm … a bit like a neurotic mother I suppose but in ten years it’s never changed.
For Whitney, the welfare of her horse and other non-humans is of utmost importance. Interestingly, her priority is the wellbeing of her animals within her daily routine. Consequently, she relates to them as kinship, regarding herself as a neurotic mother, signifying the emotional attachment and responsible attitude she has towards them.
The following section describes the experiential themes derived from inter-species (human-equine) encounters within the leisure landscape, or ‘equiscape’. It becomes apparent from the testimonies of the respondents that a combination of physical and emotional benefits is obtained by horses and humans.
Consumers of horse experiences dedicate time away from everyday life to participate and go to a special place to engage in the activity such as a riding facility (Keaveney 2008). Keaveney (2008) highlights that significant psycho-temporal sacrifices are required, as the following diary extract indicates; human spatial and temporal awareness and self-transformation surrounding the transcendence into the equiscape:
The minute I drive through the gates I change, I love everything about the stables, smell, horses, dogs, ponies and people. Its somewhere I enjoy being.
Horse owners tend to feel totally focussed and completely in the moment when they are with their horses (Keaveney 2008), and indeed all the respondents reflected upon this. Riders encounter interconnectedness through a sense of being ‘one with the horse’ both in heart and spirit (Keaveney 2008). Horses have the ability to take you away from whatever you wish to escape (Toth 2000). Respondents revealed a distancing of themselves from their everyday lives when encountering equiscapes. Humans became aware of these spatial separations from their hectic schedules and family commitments. Once in close confinement with horses their self-awareness and life perceptions suddenly altered where the horse became solely the focus. Equiscapes allow humans an insight into the lives of horses, by interacting and acknowledging the world from the horses’ perspective, which enhances the notion of post-humanism whereby humans are able to view the world through the nonhuman lens. These equiscapes encourage interconnectedness and cross-species communication to occur that can result in positive mutual understanding and the development of trusting partnerships which Jane, an instructor and horse owner aged in her mid-fifties, relays the consciousness of the partnership between herself and her horse:
They’re so big and strong and gentle and when you have a relationship with a horse they’re so trusting. You just feel you’re in a different world. It is escape … you escape into this sort of world … you just have a feeling of contentment and partnership. You know you’re away from everything and you’ve just got this big strong trusting animal.
(Danby and Hannam 2016)
Jane reflects upon the transition of entering into an “equiscape” where there becomes a blurring of spatial boundaries and bodies through inter-species communication and the formation of human-equine relations.
The benefits of being outdoors in the countryside and natural spaces were frequently acknowledged by respondents, which they described as contributors towards mutual pleasurable experiences, tranquillity and associated wellbeing, through human-equine leisure engagement. Consequently, it can be argued that the environment or space that the human-equine interaction or activity takes place in complements the human-equine experience. Respondents spoke of themselves and their horses being immersed and connected with nature as a result of equine leisure pursuits that contribute towards mutual wellbeing, which becomes evident in the following diary extract response:
A hack is a totally different experience than going around the arena. The horses enjoy themselves out in the open they are always ready to trot and canter when they can. Riding in the woods is so scenic and peaceful.
When riding a horse, people see nature differently, their human consciousness alters, by having a different psychological perspective they become a part of nature (Toth 2000). Sharpley and Jepson (2011) signify a connection between the natural environment and a sense of belonging, a connection with the world and harmonious feelings. An appreciation of the landscape and the tranquillity of nature were commonly referred to by respondents when relating to their human-equine experiences. Enjoying the natural scenery, the sounds and smells of nature, and horses, getting away from the usual demands of life and experiencing tranquillity and solitude were important factors that contributed towards human-equine wellbeing. Experiencing ‘equiscapes’, provides an opportunity for recreationists or tourists to engage with the environment not only on a physical level but at a deeper emotional level which Sharpley and Jepson (2011) suggest can enhance enjoyment of participant’s activities.
Respondents spoke of the importance of visual consumption, their ‘aesthetic’ judgement of the countryside as Jane, an instructor and horse owner, aged mid-fifties, comments on the benefit of this to horses as well as for her:
It’s lovely to sort of see new areas and ride different paths and things … umm … it can be a little bit you know, you’ve got to be a bit more careful cos the horse is in a new place, a new environment. Going out on the hack it’s a little bit more exciting for the horse and you but I think it does the horse good to have a little change.
Numerous respondents revealed the motive of travelling to other destinations in their leisure time to engage in equine tourism activities for the welfare of the horses and to spend quality time with them within a new landscape. Although their experiences relate to recreation, the following respondents specifically travelled away from their home to consume commercial horse riding adventure products. The riding experiences discussed are evident of both domestic and international travel, where Belinda, a horse owner in her sixties, commented:
The one that springs to mind is the Lake District where we went with neighbours and we did a shuttle service three journeys up and down in the horse box with an absolute load of horses and we stayed in accommodation in the Lake District and rode our horses there … umm … I have done Hamsterley Forest, that’s another place and Kielder. It was a mixture of the two we took our horses it was quite a few years ago and went for about four nights, stabled them up there and hacked [a leisurely ride] around both Kielder and Hamsterley Forest. I absolutely adored it. The horses loved it. It’s great for them to have a change.
Katie, a horse owner in her early forties, discussed one of the international horse charity challenge rides that she was involved with to raise funds towards equine welfare. Her experience here relates to Kenya:
I did two of the Charity Challenges … umm … the first one well actually they were both horse charities, the first one was called The Brook and we did … umm … a ride through the Rift Valley … umm … through Kenya. I think we had to raise £3,000 each so Stephen [husband] and I did that.
When asked if she could describe her equestrian charity challenge adventure, Katie replied:
We stayed in different places, well campsites every night. We basically rode to a different campsite, but the people who were organising it basically took your campsite down and we would be riding and we would see them coming past with all of our tents and … umm … and they would set up camp on the night so when we got to the campsite it was all set up and what have you but that was a real experience. The whole experience was absolutely fabulous. We got so close to some of the animals, a little bit dangerous on occasions as well but … umm … we got a bit close to some elephants in fact we had to be diverted away because the elephants were heading our way. We could see them but it was that fine line of being able to watch them but not get too close.
What respondents frequently enjoyed about their equine travel related experiences was the opportunity to visit new destinations to experience natural landscapes and to learn about other cultures and their interactions with horses.
Companion animals living in close contact with humans benefit from having their physical needs met and from the emotional bonds they experience (DeMello 2012). Animals that have close relations with humans are likely to have better physical, emotional and mental health and more social interaction than those living in isolation (DeMello 2012). Social interaction is fundamental for horses; studies by Hama, Yogo and Matsyyama (1996) revealed that human-animal interaction is good for horses as stress levels decrease while being petted as well as other benefits associated with wellbeing. The following respondents commented on the close-bonded relations they had developed with horses through leisure and the benefits associated with human-equine relations.
Tiffany, an instructor and horse owner in her early forties, stated:
There are quite a lot of benefits really … umm … part of it is just bonding with your horse and being out on your horse…. Hacking out might not be as strenuous as being in the school but it’s a way to see the countryside it’s nice, pleasurable and relaxing, but the main thing is just to be with your horse.
Sharon a horse owner in her early forties commented on the reciprocal affection that a horse provides and the unconditional love associated with the relationship:
If you’ve got a horse to look after or you’ve got an animal to look after the love and affection that you get back from them it’s unconditional you know and it’s just lovely that something with a mind of its own loves you as much as you love it and I think that’s just amazing, absolutely amazing.
Cultural understanding was frequently referred to when discussing wellbeing associated with leisure-related interactions with horses. Keaveney (2008) asserts that horse experiences teach their owners a lot about themselves as well as their relationships with others, including trust, empathy, respect, confidence and responsibility. Equine workshops and training events portray animal friendly messages to humans, enabling humans and animals to connect more effectively through greater understanding. Many workshops and leisure events offer post-humanist insights into relationships by promoting ‘Natural Horsemanship’ techniques for the welfare of humans and horses through mutual understanding and an appreciation of horse culture as Laura, an instructor and horse owner in her early thirties, discussed:
Well the benefits are the improvement of my own riding and my understanding of them [horses] and their needs and what works and what doesn’t. Just my understanding of the horse in general really is always evolving.
The post-humanist approach serves as a framework in this chapter, by providing an innovative way to understand the lives and relations of humans and animals within today’s post-modern world (MacCormack 2012). This approach towards human-animal relations has enabled us to explore human-equine relations, providing us with a new mode of enquiry and an innovative lens through which to contextualise human-equine interactions and experiential encounters within the leisure landscape. Due to the growing influence of pet culture and greater opportunities for leisure engagement, the post-humanist approach towards human-non-human relations demonstrates the blurring of cross-cultural boundaries between humans and horses through coexistence. In leisure encounters intimate close-bonded relationships have become an underlying expectation on the part of humans. But often there is a lack of descriptive reflection on the part of humans meaning that it is difficult to assess how the horses for their part are perceiving these relationships.
Empirically, we witnessed how humans hold post-humanistic views in that human and nonhuman lives’ and spaces entangle through time as a result of leisure pursuits. Furthermore, this chapter revealed how ‘equiscapes’ provide temporal spaces where humans can escape from mundane routines by crossing boundaries and entering into the horse’s landscape to interact and develop relations. Equiscapes and associated human-equine experiences incorporate ‘emotional’ recreation as humans and (we hope) horses are able to gain intellectual, physical and spiritual stimulation from their interactive experiences (Danby 2013).
This chapter shows how some humans and horses contribute to and influence the lives of each other daily. Moreover, horses have increasingly become dependent upon humans both physically and emotionally as a result of leisure processes and humans may serve as an important source of companionship to horses. Positive human-equine relations may be instrumental in securing the welfare and enjoyment of both species through the engagement and development of leisure and tourism pursuits. Within a similar vein, DeMello (2012) argues that non-humans ideally should enjoy a life of love and attention as well as humans. It became evident that the shift in human attitudes towards animals incorporates greater equality within the partnership. Valuing animals for what they are individually, enabling them to have a core focus, improves their quality of life and overall welfare. Evidently leisure processes and equine adventure travel enhances cultural understanding towards mutual wellbeing and assists in developing close-bonded inter-species relations.
The post-humanistic approach towards human-equine relations provides theoretical insight into the sharing of human-equine lifestyles and leisure related activities. The leisure landscape provides a platform that can facilitate successful partnerships between humans and non-humans. Valuing the horse as a sentient being within today’s post-modern world encourages us to better understand the cultural dimensions surrounding humans and horses and assists humans to think about promoting mutual wellbeing and the fundamental welfare issues regarding human-equine relations within the leisure landscape.
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