ILAR Journal Online, Volume 43(1) 2002: Implications of Human-Animal Interactions and Bonds in the Laboratory

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ILAR Journal V43(1) 2002
Implications of Human-Animal Interactions and Bonds in the Laboratory

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An Additional "R": Remembering the Animals
Susan A. Iliff

Susan A. Iliff, D.V.M., Dipl. ACLAM, is a Senior Research Veterinarian at Merck Research Laboratories, Merck & Co., Inc., Rahway, New Jersey.

Abstract

Relationships inevitably develop between humans and animals, regardless of the function or use of the animal partners. The need to recognize the existence of these human-animal bonds, as well as acknowledge the use of the animals, is widespread. Religious memorial services for animals in certain areas of the world provide an historical basis for such acknowledgment activities. The diversity of sacred and secular approaches to memorializing or acknowledging animals is illustrated by representative examples of such events. The need to establish such events, particularly in academic and research settings, is emphasized. The pros and cons of developing and establishing acknowledgment activities in addition to the benefits of implementing such events are discussed.

Key Words: acknowledge; animal; attachment; human-animal bond; memorial; remember; service; tribute

Introduction

Since prehistoric times, it has been demonstrated that relationships will develop between humans and the animals with whom they interact. Emotional attachments are commonly established between humans and animals used for companionship, food, fiber, entertainment, sport, research, education, testing, or other purposes. It is important to recognize that these attachments can and do exist. In addition, it is critical to recognize the impact that the death or removal of animals from a relationship can have on a human companion or caregiver. Activities, either sacred or secular, can memorialize and acknowledge the animals as well as the connections between humans and animals. Appreciation for the animals, and the care and consideration provided by those who interact with and care for them, can be strengthened by these formal events. Acknowledgment of these feelings of attachment enhances the work environment by providing support to personnel, especially when animal lives are lost. Recognition of these relationships, particularly in research and academic settings, can be accomplished in variety of ways, as described below.

Bonds That Develop

Descriptions of the relationships that develop between humans and their nonhuman contacts, whether in a home or farm setting (as companion or stock animals), in an academic or research setting (as training or research subjects), or even in the wild, are numerous (Arluke 1990; Davis and Balfour 1992; Donnelley 1999; Estep and Hetts 1992; Rollin and Rollin 2001; Serpell 1999). Relationships between livestock producers with their charges vary, with some being close and others distanced. Based on interview results, Serpell (1999) describes livestock farmers viewing themselves as protective rather than exploitative agents. Some farmers and ranchers may avoid getting to know their animals as individuals and may avoid slaughtering their own animals. The ranchers' declaration, "We take care of the animals, and they take care of us" (Rollin and Rollin 2001), espouses the approach of more than just ranchers.

Estep and Hetts (1992) describe the relationship between animals and humans in the laboratory setting as symbiotic. Members of the research team, who could be referred to as caregivers instead of caretakers, provide food, water, shelter, and other necessities to the animals. The animals, in turn, provide data and, in some instances and for some individuals, intellectual stimulation and emotional gratification. The benefits of intellectual stimulation and emotional gratification to human caregivers can vary depending on the depth of the relationship and the respective bonding. Wolfle (1985) states that caretakers should strive to form social bonds with their animals to improve the animal's ability to cope appropriately with stress and result in improved health, well-being, and quality of research. The theme of the Journal of the American Veterinary Medical Association and American Veterinary Medical Association Auxiliary's jointly sponsored 1999 National Pet Week Photo Contest, "Taking Care of Each Other," captures the essence of what many biomedical research team members espouse with regard to the animal team members (Pet Week 1999). The animals, by virtue of their contributions to the pool of knowledge, indirectly enhance and improve medical care for humans as well as fellow animals. In turn, the caregivers are directly able to provide for the needs of the animal team members, epitomizing the thought, "We take care of the animals, and they take care of us." The American Association for Laboratory Animal Science (AALAS¹) has produced a statement, "The Cost of Caring," which deals with recognition of the bond that develops between animals and animal care and research workers (AALAS 2001). The strength and impact of these attachments can be impressive and longlasting. In addition, in September 2000, the AALAS Board of Trustees approved a Proclamation (AALAS 2000), which reads as follows:

The American Association for Laboratory Animal Science acknowledges and declares our gratitude to and respect for the laboratory animals we use. We acknowledge the privilege granted by society that enables us to continue to use them in conducting essential scientific discovery, efficacy and safety testing.

The Association and its membership reaffirms its resolve to continue to be at the forefront of improving the humane care and use of laboratory animals.

The Association continues to accept as an ethical imperative, the judicious and humane use of animals that are necessary to conduct research that will continue to lead to the better health and well-being of both animals and humans alike. And,

The Association accepts these serious responsibilities with due regard to both the potential benefits and the ethical costs implicit in research conducted with animals.

This proclamation serves to capture the view of many who work with animals in a laboratory or research setting.

Implementation of Russell and Burch's 3 Rs--replacement, reduction, and refinement--minimizes the impact of research on animals (Russell and Burch 1959). Refinement may result in improved experimental conditions for many animals, which may in turn enhance an individual's approach to working with and caring for the animals. In the current environment, mounting public criticism and increasingly challenging and vocal antivivisectionists and animal research opponents may create additional pressures and stresses. Some individuals may experience uneasiness, guilt, grief, or other negative feelings as a result of emotional attachments to the animals at their workplace. Despite their belief in the importance of animals in education and biomedical research and their feeling of pride in their jobs, workers in academic and research settings may express concerns regarding moral and ethical issues, which Arluke (1990) refers to as "microethics." It is important for such workers to understand that experiencing feelings of conflict is a natural response to their situation. As Arluke notes, these feelings may indicate that workers have a conscience.

Individuals working with animals in a laboratory setting are often obliged to develop methods of coping with their emotional discomfort. Individuals unable to develop effective coping techniques may think their only option is to relinquish their involvement in the research process. The process of objectification or detachment, as Arluke (1988) describes, may be accomplished differently by principal or senior investigators than by technicians, students, or caregivers. This variation may be a result of the different roles they have. For instance, although the scientist or senior investigator designs the experiments and may have minimal animal contact, the technicians or caregivers have considerable animal contact, yet are not responsible for determination of an animal's fate. These detachment behaviors may include minimizing familiarity with animals used in terminal studies, referring to animals by numbers rather than names, restricting their contact to unconscious subjects, and using alternate or euphemistic terminology (e.g., "sacrificing" instead of "killing").

One critical and supportive step to assist workers in developing appropriate coping mechanisms is to validate their feelings and the existence of these attachments. Institutions can help by allowing workers to express their feelings and by implementing practices that help them cope with their job responsibilities. Examples of such practices include assisting coworkers in difficult tasks such as euthanizing animals, avoiding involvement in euthanizing favorite animals, maintaining favored "mascot" or "pet" animals in the workplace, and using rituals for certain events such as euthanizing or sacrificing animals (Arluke 1990). The cultural and religious perspectives of some individuals can affect their thoughts, feelings, and response to animals and activities involving animals (Miranda 2001). These effects are evidenced by differing attitudes, activities, and ceremonies around the world. Whether of a sacred or secular nature, acknowledgment, memorial, or tribute services and ceremonies provide ways to assist individuals in their coping process. Such venues affirm and validate the existence of an individual's feelings regarding the value and importance of the animals. The implementation of this additional "R"--remembering the animals--can be an invaluable and rewarding endeavor.

Acknowledging the Animals Around Us--Sacred Approaches

A Prayer for Animals is often attributed to Albert Schweitzer, the German-born philosopher, physician, humanitarian, and 1952 Nobel Peace Prize winner. Many believe he was not the author of A Prayer for Animals, but of a shorter prayer, "Dear God, protect and bless all beings that breathe, keep all evil from them, and let them sleep in peace" (Free 1988; Schweitzer 1997). Regardless of authorship, the following prayer captures the sentiment of many individuals:

A Prayer for Animals

Hear our humble prayer, O God, for our friends the animals, especially for animals who are suffering; for animals that are overworked, underfed and cruelly treated; for all wistful creatures in captivity that beat their wings against bars; for any that are hunted or lost or deserted or frightened or hungry; for all that must be put death.
We entreat for them all Thy mercy and pity, and for those who deal with them we ask a heart of compassion and gentle hands and kindly words.
Make us, ourselves, to be true friends to animals, and so to share the blessings of the merciful.

Prayer Animals

Prayer animals are exotic and indigenous species of birds, fish, turtles, and other animals that are released or freed into the wild as a form of prayer to the gods. Prayer animal release participants believe that one can accrue merits by freeing these animals. This practice is observed by individuals of several religions ranging from Catholicism, Protestantism, Buddhism, Taoism, and others. These ceremonial releases occur in East and Southeast Asian countries such as Taiwan, Malaysia, Thailand, Cambodia, Vietnam, Hong Kong, and Korea (Severinghaus and Chi 1999). Both individuals and groups may practice prayer animal release. Group activities are organized by temples or religious groups and may occur at irregular but frequent intervals, even up to 24 times per year.

Companion Animals

"Blessing of the Animals" services are held at churches worldwide, on or around October 4th each year. These services celebrate the feast day of St. Francis of Assisi, the Italian patron saint of animals, who died in the 13th century. The feast day of San Antonio Abad, the patron saint of domestic animals, is celebrated in Mexico in January. Animals are sprinkled with holy water during these Mexican Blessing of the Animals ceremonies. Jewish synagogues or temples may hold similar ceremonies during the harvest holiday of Sukkot or on the Jewish holiday of Tu B'Shevat, which honors the interconnectedness of all living things (Abrams 1999; Herald Staff 2000). Such ritualistic events have become more popular in recent years and can serve as a reminder and inspire recommitment to be good stewards of animal charges.

Services, including one sponsored by the Cleveland Buddhist Temple (Cleveland, Ohio), have memorialized companion animals and animals that supply people with food and clothing as well as research animals (Plain Dealer 1996). These services at the Cleveland Buddhist Temple have been held for approximately 20 yr. The tradition was established when Japanese physicians wished to pay respects to laboratory animals (Munyoz-Ramirez 2001; Plain Dealer 1996). Services at the Cleveland Buddhist Temple have been conducted in both English and Japanese to address the language needs of the mix of attendees, many of whom have been associated with The Cleveland Clinic, a health center and research institute located in Cleveland, Ohio. Past services have included meditation sessions, readings, and a discourse, which a priest or visiting speaker has delivered. Attendees could approach the candle-bearing altar to make an offering of incense.

Memorial services and activities for animals ranging from insects to birds to monkeys have been held in many Asian countries as well as Canada and the United States (Table 1). These services are often held annually at research institutes and universities and can encompass both religious and secular formats.

The roots of memorial services in Japan are likely based on Shinto, an ethnic mixture of tribal religions. Shinto is a nonexclusive religion, thus many Japanese practice Buddhism as well as Shinto. Shintoists believe that most things of nature (e.g., mountains and plants) have presiding spirits, or kami. With the introduction of Buddhism in the 6th century, the killing of animals began to be viewed as sinful. As with Hinduism, Zen Buddhists believe that all life is sacred and that animals have souls. More moderate Buddhists may accept the taking of animal life under certain circumstances, acknowledging the first Precept, which states, "I undertake the rule of training not to do any harm to any living (breathing) thing" (Miranda 2001; SIMR 2001). The three main sects of Buddhism vary and may influence the specific style and approach to such services. The Theravada sect is prevalent in Thailand and Cambodia; the Mayahana sect is practiced primarily in China, Japan, Vietnam, and Korea; and the Vajrayana sect is practiced in Tibet, Mongolia, and Japan.

Memorial stones have been present at Japanese whaling ports dating back to the 17th century; and memorial stones at Japanese slaughterhouses, marine product markets, and animal testing facilities have been erected in the 20th century (Kast 1994). Figure 1 depicts the animal memorial located at the Korean Food and Drug Administration, National Institute of Toxicological Research facility in Seoul, Korea. Annual ceremonies have been held at the Korean Food and Drug Administration institute since 1983. Samsung Biomedical Research Institute, also located in Seoul, has a memorial stone that incorporates sculpted heads of animals into the artwork. The animals represented (Figure 2) include rat, rabbit, guinea pig, cat, dog, and pig. A rough translation of the inscription on this granite stone reads as follows:

Prayer for Precious Souls

To thankful souls
Which devoted their precious life for human health,
We will do our best to make your devotion more useful
And to reduce your sacrifice.
'3R'--Replacement, Reduction, Refinement.

Annual Sang-kha-than ceremonies are held at the Armed Forces Research Institute of Medical Sciences facility in Bangkok, Thailand. Sang-kha-than means "donation given by monks" and refers to a ritual in which the monks give blessings or bestow merit. These ceremonies may be conducted annually at Thai Buddhists' offices, homes, temples, and other locations. At the Armed Forces Research Institute of Medical Sciences in a Tomboon ceremony integrated into the Sang-kha-than ritual, monks donate merit to the research animals that died during the year. Merit donated to the animals is believed to contribute to improving the animals' station in life during the next cycle of rebirth. Because the killing of any animal is viewed as a sin in the Buddhist culture, the ceremony helps to assuage the guilt and ease the souls of the people who conduct animal research (M. Gettayacamin, AFRIMS, Bangkok, Thailand, personal communication to D.L. Ruble, 2001). Sang-kha-than activities have been in practice at this joint Thai-US facility since about 1958, and Tomboon ceremonies have been conducted annually since 1992.

The monkey memorial service, or sarukuyō, is an annual ceremony held at Kyoto Universitys Primate Research Institute and Osaka University, among others (Asquith 1983). Speakers may include the institute director or administrator, who initiates the sarukuyō by telling about the monkeys, and a veterinarian, who may enumerate the number of animals that died during the year. A Buddhist priest may read sutra chants. Individuals in attendance may approach the altar to participate in oshōkō, the act of burning incense for the dead and saying a prayer. After the ceremony, a celebratory atmosphere similar to a wake prevails, when attendees may partake in sake and snacks. Kyoto University's Institute has been holding such ceremonies since 1973, and more general ceremonies have been held at Osaka since 1956. The Japanese animal ceremonies are referred to as ireisai and kanshasai, which roughly translate to comforting of the soul and giving of thanks, respectively (Asquith 1983; Strauss 1991).

Figures 3 and 4 depict activities during an annual fall ceremony at Tsukuba Research Institute, Banyu Pharmaceutical Co., Ltd., Tsukuba, Japan. The inscription on the memorial stone visible in the background reads, "Animal memorial, March 25, 1992" (Hashimoto 2000). The food on the table, which is dedicated to the animals, includes bananas, grapes, pears, apples, oranges, pineapple, carrots, eggplants, sweets, and sake. The Buddhist priest says a sutra, or prayer, for the animals and provides a discourse for the attendees. A representative of the research institute also speaks, often about animal welfare, and may note the number of animals euthanized at the facility during the past year. Research staff may participate in lighting incense and praying for the animals.

Acknowledging the Animals Around Us--Secular Approaches

Companion Animals

Pet owners may require support and assistance to deal with their distress, grief, and/or mourning after the loss of their animal contacts. The Executive Board of the American Veterinary Medical Association (AVMA¹) has established guidelines for pet loss support helplines and support groups (AVMA Directory 2001). Veterinary schools, veterinary practices, and animal hospitals often provide their clients with contact information for a Pet Loss Support Line or Helpline such as those located on the AVMA's website (Tufts University Veterinary Medicine 2001a,b). Activities enabling grieving owners to express their feelings can alleviate their sorrow. Virtual pet cemeteries with posted memorials and tributes are readily available on various websites. Tributes to animals may also be posted on electronic listservs or bulletin boards. One Pet Loss Grief Support group (www.petloss.com) initiated a weekly "Candle Ceremony," which involves the ritual of lighting candles in memory of loved pets (Hobson 2000).

Public Service and Military Animals

It is not uncommon for working animals such as canine police officers or police horses to be honored at memorial or burial services. These services may focus on or illustrate the special bond that can form between human and animal partners. Other activities honoring animals include the National War Dog Memorial Project, which has helped establish memorials to dogs used by the US military. These memorials to the military's canine soldiers are located in Fort Benning, Georgia, and Riverside, California (Spadafori 1991). Two statues of Kurt, a Doberman pinscher who served in Guam, honor the memory of World War II dogs. These statues were dedicated on the island of Guam and in Knoxville, Tennessee, in 1994 and 1998, respectively (Associated Press 1998). Not unlike pet cemeteries in North America, a picturesque Cemetery for Soldiers' Dogs is located in a courtyard of Edinburgh Castle in Edinburgh, Scotland (Figure 5). This cemetery was utilized for interment of the pets of garrison soldiers.

The US Army has established a memorial marker acknowledging the contributions of First Flight, a retired Caisson horse who was the first horse to be successfully vaccinated against botulinum toxins (Figure 6). First Flight, a thoroughbred, served as a research animal from 1978 to 1993 and provided a source of botulinum antitoxin for military and civilian personnel (AVMA 1996). First Flight's ashes are buried near the stone marker and close to a tree planted in his honor at the US Army Medical Research Institute for Infectious Diseases in Fort Detrick, Maryland (Crowley 2000).

Research and Education

Perhaps serving as an example for those involved in animal research and education, many medical, dental, and other health profession schools regularly convene memorial services to honor the human individuals who have donated their bodies for the purposes of education or research. The schools may invite family members to attend such ceremonies, which are held at the school or university or at a burial or interment site. These ceremonies may be run by the students and incorporate speeches by university administrators, students, and clergy. Words of thanks may be offered and the names of individual donors read aloud. The formal ceremony may be followed by a wake or time for informal socializing. These ceremonies provide a time of closure for family members and friends, as well as the students and instructors who benefited from the educational opportunities provided by the donors (J. Jackson, University of North Dakota, personal communication, 2001).

The first known commemorative activity in North America focusing on animals in research and education was held at the University of Guelph in 1993 (O'Neill 1994; Taylor and Davis 1993). This "Gathering to Reflect on the Use of Animals in Research and Teaching at U of G," supported by the University's Centre for the Study of Animal Welfare, was well received. The U of Guelph event consisted of the reading of a scripted text, which included the following:

We are causing animals to be born, causing them to live through a variety of unusual experiences, and causing them to die. This is a form of power that cannot be taken lightly. Today is an opportunity to acknowledge the animals' role in what we do. To acknowledge that without them our research and teaching would be fundamentally altered. To thank the animals seems logically inappropriate because their contribution was taken, not given. Yet we are grateful for, and even dependent upon, their role . . . . Spend a few moments reflecting upon the things we have talked about here today. And, in your own way, acknowledge what it represents.

About a month after the ceremony, a granite stone and inlaid plaque were dedicated to "symbolize the permanence of the institution's commitment to the well-being of the animals in its care." Services in subsequent years have consisted of similar text presentations conducted in an auditorium setting. After the reading, attendees have moved outside to lay flowers at the base of the commemorative stone (H. Davis, University of Guelph, personal communication, 2001).

Similar activities may be held in conjunction with annual established occasions such as the AALAS National Animal Technician Week in February, the New Jersey Biomedical Research Month in November, or the last day of classes at some academic institutions. Some facilities (e.g., the University of Washington, Seattle, Washington) have incorporated poetry reading, individual monologues on emotional attachments to animals, and a listing of the species and numbers used in the past year, sounding a gong after each species (Lynch and Slaughter 2001; B. Slaughter, University of Washington, personal communication, 2000). Facilities may customize the approach and content to the skills, interest, and background of individuals organizing and attending such events. Incorporation of original essays, poems, music, and ethnic traditions such as Native American memorial rituals has resulted in meaningful and poignant occasions.

Many facilities establish a memorial, monument, artwork, and/or plaque as a tangible reminder that may serve as a gathering site during annual ceremonies (e.g., Figures 1, 2, 7-9). Another striking example (Figure 10) illustrates that the displaying of commemorative artwork occurred as early as the 1920s. The original bronze casting created by Amelia Peabody hung in the New England Deaconess Hospital (Boston, Massachusetts). Dr. George Hoyt Whipple, the founding Dean of the University of Rochester School of Medicine and Dentistry (Rochester, New York) admired the bronze casting and commissioned a copy to hang in the University of Rochester (Kraus and Renquist 2000). Kraus and Renquist (2000) acknowledge that "Members of the American College of Laboratory Animal Medicine in particular have unique professional and ethical obligations to these animals that are under their professional stewardship" (p ii).

Group activities such as the initial or annual planting of a tree, addition of a stone or rock to a garden, or simply gathering annually around a memorial tree or garden are not uncommon. Individuals may spread ashes of cremated animals (e.g., those used for purposes of education) in planted locations and remember the animals with individualized plaques. Photographs of these special animals may be hung in hallways of certain facilities. These activities often occur at colleges with veterinary technician or animal health technology training programs. After the ceremony, participants sometimes partake of refreshments (which have included animal crackers or other animal-related food items) and may receive token items of remembrance.

Organizing a Tribute to Animals

The desire to implement activities to acknowledge or pay tribute to animals at research, contract, and/or educational facilities is often shared by workers at such facilities. The task may seem somewhat daunting. Initially, support from senior management may not be readily forthcoming. Managers and administrators of research facilities and academic institutions are often so preoccupied with the scientific and administrative aspects of their job that they tend to lose touch with the emotional content of their work. Thus, they may not be able to identify personally with the need for and benefits of the proposed activities. There may be concerns regarding a facility or department endorsing or advocating a specific moral stance, presenting a certain image, or both. Identifying and addressing such concerns may require discussions and compromises in planning an event.

As soon as the concept and activities are formally sanctioned, however, it is critical to identify a sponsoring department or group within the organization. This sponsorship will ensure that an "institutional memory" is established and that annual events will continue, even after the initial proponents of the activities are no longer involved (F. F. Vincenzi, University of Washington, personal communication, 2001). Gathering advice or information from others who have previously held acknowledgment events can be advantageous. Focusing on the many benefits derived from animal models or the ancillary use of animals for instructional and testing purposes provides basic material for incorporating the contributions of animals in an acknowledgment service. In addition to noting the benefits already realized, services can focus on the continuing need for animals to be used--to provide opportunities for training; to answer critical questions; to alleviate suffering, pain, and distress in both humans and animals; to ensure the safety of humans and animals through product testing; and to identify cures for existing diseases and conditions. It is also helpful to illustrate the caring relationship between the animals and animal caregivers, veterinary technicians, veterinarians, supervisors, managers, and research scientists.

Another venue incorporated the following text into their tribute (Iliff 2000):

Keep in mind, all of our animals deserve our understanding--especially when they don't want to behave as we desire; our dedication--to provide for their well-being and welfare; our recognition--for the contributions they make to the work we do; and always our respect. Our respect for the animals must encompass the time they spend with us as well as when they are no longer alive . . . .

The tribute planning committee at Merck Research Laboratories (Rahway, New Jersey) determined that a scripted video presentation would be the best approach for their target audience. Committee members identified images and drafted a script that would capture the sentiment and message the committee wanted to share with the audience. They focused on the animal species currently and previously used at that facility, as well as the types of research those animals had supported. They used video footage and still photographs of departmental personnel in the workplace in an attempt to personalize the tribute to the audience. Staff members were invited to attend the brief presentation and subsequent unveiling of commissioned artwork (Figure 8). Organizers attempted to avoid imposition of a specific atmosphere but to allow those attending to derive their own thoughts and emotions from the presentation. This novel means of remembering and paying tribute to the animals worked well in that facility's setting (Iliff 2000).

Some facilities may be reluctant to support and sponsor a formal acknowledgment, memorial, or tribute event, based on historical, existing, or anticipated concerns. Issues such as adverse consequences of attracting attention to animal research, conflicts regarding religious diversity that may arise with a sacred style memorial service, and public acknowledgment of the human-research animal bond may need to be addressed. Concerns regarding the potential for opening healed or healing emotional wounds of grief, guilt, and conflict can be a strong deterrent. Managers and administrators may not want to deal with the unsettling turmoil that could result from presenting, purposely or inadvertently, a means for individuals to vent their pent-up, unexpressed feelings. Providing an outlet for individuals who may be ambivalent about their job, troubled by what they do, or concerned with others' view of what they do on a day-to-day basis can initiate the healing process for these individuals. Creating a thoughtful, well-designed program that is conducted in a familiar setting may satisfactorily address these and other concerns. It is important to focus on the specific objectives and goals of the planned event, but it is equally critical to clarify what those objectives and goals are not. For example, a planning group wishes to acknowledge the contributions of animals to the educational process at their university while avoiding any religious content or connotation. The plan must include a means to accomplish the desirable as well as a means to avoid the undesirable. It is clear that selected facilities and individuals in North America and other areas of the world memorialize animals in a sacred fashion, while a secular approach may be more suitable in other settings.

Conclusion

"Awesome!" "It made me feel proud of what we do." "It made me realize how much good has come from using animals." "I couldn't bring myself to attend it [the tribute]. I was afraid I'd cry too much." "I went away feeling good about what we do for our animals." "Seeing some of my favorites [animals] brought back a lot of memories." These are some of the comments heard after a tribute session at one research facility (Iliff 2000). Other attendees' responses may consist of smiles, shedding of tears, or complete silence; but they provide evidence that connections are made and feelings are validated. The validation of individuals' thoughts and feelings may result in improved morale and conditions for the human and animal partners.

Events such as those described above can satisfy a desire to recognize formally the contributions that laboratory animals have made, and continue to make, to education or the biomedical research process. In addition, they serve to acknowledge the bond that develops between members of the research team and the research animals with whom they work and provide care. Such events may allow individuals to break the barrier of silence, to openly share their feelings about their job and about animal use. Involvement in a venue to acknowledge the contributions animals make to teaching, testing, and research can be a satisfying and meaningful experience to event planners, participants, observers, and attendees. Consider putting into practice this additional "R"--remembering the animals.

Acknowledgments

The author thanks Lynn C. Anderson and Michael D. Kastello for their support and the following individuals for their contributions: Terry K. Besch, Donna J. Clemons, Hank Davis, Craig A. Hammell, Mishiko Hashimoto, Sharon M. O'Brien, David L. Ruble, Julie A. Schutz, Bill Slaughter, and Vincent Sullivan.

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¹Abbreviations used in this article: AALAS, American Association of Laboratory Animal Science; AVMA, American Veterinary Medical Association.

Figure 1 Animal memorial pagoda of the Korean Food and Drug Administration on the grounds of their main facility in Seoul, Korea, where employees gather for the agency's annual ceremony. (A) Front; (B) back. Photographs provided by David L. Ruble.

Figure 2 Animal memorial on the grounds of Samsung Co., Inc. Biomedical Research Institute in Seoul, Korea, where employees gather for the agency's annual ceremony. Photograph provided by David L. Ruble.

Figure 3 Buddhist priest faces the altar and chants during the annual ceremony at Tsukuba Research Institute, Tsukuba, Japan. The altar bears candles, incense, fruit, cakes, and sake and is surrounded by flowers. Photograph provided by Mishiko Hashimoto.

Figure 4 Memorial stone at Tsukuba Research Institute, Tsukuba, Japan. Inscription on the stone visible behind the altar is "Animal Memorial March 25, 1992" (translated from Japanese). Individuals approach the altar and participate in oshōkō, the ceremonial burning of incense. Photograph provided by Mishiko Hashimoto.

Figure 5 The Cemetery for Soldiers' Dogs in a courtyard in Edinburgh Castle, Edinburgh, Scotland. Photograph provided by David L. Ruble.

Figure 6 (A) Stone marker honoring First Flight, a US Army horse, at the US Army Medical Research Institute for Infectious Diseases, Fort Detrick, Maryland. (B) Setting for the marker, with the ashes of First Flight buried nearby. Photographs provided by Terry K. Besch.

Figure 7 Plaques such as this one, displayed in an animal facility at Merck Research Laboratories (Rahway, New Jersey), capture the sentiment of many individuals. Photograph provided by Craig A. Hammell.

Figure 8 Painting created by Carlos Ochagavia (Norwalk, Connecticut) commissioned as part of a commemorative event and displayed in one of Merck Research Laboratories animal facilities (Rahway, New Jersey) for all to enjoy and for all to remember the animals. Photograph provided by Craig A. Hammell.

Figure 9 Memorial incorporates a statement expressing the workers' heartfelt sentiment. The black granite memorials are proudly displayed in two facilities of Covance, Inc. (Madison, Wisconsin, and Vienna, Virginia). Photograph provided by Julie A. Schutz and Donna J. Clemons.

Figure 10 Photograph of a bronze casting hanging in the University Rochester School of Medicine (Rochester, New York), since the 1920s. Kraus AL, Renquist D, eds. 2000. Bioethics and the Use of Laboratory Animals: Ethics in Theory and Practice. Dubuque, IA: Gregory C. Benoit, Publishing. Photograph provided by Vincent Sullivan, University of Rochester Medical Center Photography.