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By gerhard r. damm the themes of many books, songs, poems and other form of human art from times immemorial to the present focus on hunting, the hunter and the hunted. but all this seems to exist in a closed circuit a circuit, which used to be wide and almost all encompassing in prehistoric times, but has continuously shrunk since humanity evolved from the hunter-gatherer status towards settled agriculturist societies and so forth. today this circle is limited almost exclusively to persons who actually engage in the act of hunting. notwithstanding this observation there are other parts of the global human society which continue to show an interest in hunting. the focus of these non-hunting groups has changed during the past fifty years or so. hunting and the hunters are today evaluated for their perceived and actual contribution to conserving a vibrant biodiversity. conservation biologists, rural and indigenous communities, protected area managers, etc. are those who often see the positive aspects of hunting. in the mainstream conservation organizations this positive evaluation usually also exists, albeit they are occasionally hesitant to publicly confirm and uphold this view. some leaders in these ngos perceive that a positive stance towards hunting may alienate under-informed potential or actual members and redirect the flow of funds to animal rights organizations. yet some other groups in particular the animal rights movement combat hunting with a variety of means and despise hunters as being causal in the demise of species and or as being cruel and anachronistic killers. it is understandable that parts of our multi-facetted society reject hunting in general or in a particular form for individual-based religious, ethical, social, political or many other reasons. this is an act, which remains in the sphere of personal liberty of any member of our society and as such it is perfectly acceptable. however, in a pluralistic society, hunters also have the right to expect tolerance and acceptance for their desire to hunt. the human hunter has by reason of the human mental qualities an entirely different relationship to the hunted animal as any non-human predator. our anthropocentric approach distinguishes the human hunter from a predator like a lion or fox. the human hunter consciously enters into a predator-prey relationship for various reasons. this may be subsistence the main purpose in prehistoric and partially in historic times, today still ambivalent in hunter-gatherer societies and in mostly rural based societies ; , spiritual sustenance and initiation rites ambivalent in the past and the present ; , the manifestation of power mainly in medieval times and in historic african kingdoms ; , the acquiring of a particular trophy through a particular experience ambivalent in modern trophy hunting ; or a combination of some or all of these factors. the hunt and hunting, and of course also those who hunt, have been subject to evolutionary change throughout the millennia. hunting methods, weapons, and purpose have changed and have been adapted to the cultural and social scenarios of the respective period. from the distant times, when the human species was on nature's "red list of endangered species", to the present day, when over six billion humans occupy every conceivably suitable niche on the planet and have outperformed in terms of species' success ; most other species, hunting has been, and is, a uniquely human activity. thus hunting has a rich history. history, however, is also inseparably connected with development. hunting has consequently "evolved" from the archaic form of securing the individual's and the group's existence or survival to the modern form of trophy hunting and strip poker download.
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