Thursday, 8 January 2015

Radical Vegan arguments.

Donna Haraway’s When Species Meet.
 Carol Adams, The Sexual Politics of Meat

"Ethical veganism is the notion that we should not eat, wear, or use animals for human purposes. Ethical veganism reflects the view that we cannot distinguish among various types of animal exploitation for moral purposes and that we should abolish animal exploitation altogether.
Ethical veganism is the application of of the principle of abolition in one’s individual life and requires that one eschew all forms of animal use or consumption.
Ethical veganism recognizes that all sentient beings have an interest not only in not suffering but in continuing to live. Therefore, killing animals for human use, even if we have treated animals “humanely,” is fundamentally unjust."

"Why do we fight for women’s reproductive rights but ignore the exploitation of the reproductive organs of chickens and cows intrinsic to egg and milk production?"

"I am a vegan because I am an animal"- is meat eating cannibalism?

Not vegan/consistent in being pro-animals :  Vegan Society UK, Peter Singer,

“If you are a feminist and are not a vegan, you are ignoring the exploitation of female nonhumans and the commodification of their reproductive processes, as well as the destruction of their relationship with their babies;
If you are an environmentalist and not a vegan, you are ignoring the undeniable fact that animal agriculture is an ecological disaster;
If you embrace nonviolence but are not a vegan, then words of nonviolence come out of your mouth as the products of torture and death go into it;
If you claim to love animals but you are eating them or products made from them, or otherwise consuming them, you see loving as consistent with harming that which you claim to love.
Stop trying to make excuses. There are no good ones to make. Go vegan.”  - November 17, 2013

“Being vegan is not just a matter of being ‘kind’ to animals.  First and foremost, it is a matter of being just and observing our moral obligation to not treat other sentient beings as things.”

"Humans treat animals as things that exist as means to human ends.  That’s morally wrong. Sexism promotes the idea that women are things that exist as means to the ends of men.  That’s morally wrong.  We need to stop treating all persons — whether human or nonhuman — as things.”

“There is a tendency to see inherent or intrinsic value as some mysterious concept.  It’s not.  It just reflects the reality that some things–nonsentient things like rocks, cars, and cell phones–have value only to the extent we value them.  Some others–humans and sentient nonhumans–value themselves even if no one else values them.  Inherent value is the name we given to the moral recognition of that valuation.”

“Vegan food: easy, cheap, fast, healthy, delicious.  Don’t let anyone tell you anything to the contrary.”

“Every sentient being values her/his life even if no one else does.  That is what is meant by saying that the lives of all have inherent value.”

" the fact that I do not know on what side of the line to place insects does not relieve me of my moral obligation to the animals whom I do know are sentient."

To maintain that there is a moral distinction between eating flesh and eating dairy, eggs, or other animal products is as silly as maintaining that there is a moral distinction between eating large cows and eating small cows.

As long as more than 99% of people think that it is acceptable to consume animal products, nothing will ever really change for animals
A shorthand way of describing the view presented here is to say that all sentient beings should have at least one right—the right not to be treated as property. If we recognized this one right, we would be compelled to abolish institutionalized animal exploitation. We would stop bringing domesticated nonhumans into existence for human use.

" the moral baseline of an animal rights movement is veganism. Veganism is not merely a matter of diet; it is a moral and political commitment to abolition on the individual level and extends not only to matters of food, but to clothing and other products, and to other personal actions and choices. It is important to recognize that just as an abolitionist with respect to human slavery cannot continue to be a slaveowner, an abolitionist with respect to animal slavery cannot continue to consume or use animal flesh or animal products."

All flesh eaters benefit from the alienated labor of the bitches, chicks, (mad) cows, and sows
whose own bodies represent their labor and whose names reveal a double enslavement – the literal reproduction forced upon them, and the metaphoric enslavement that conveys female denigration, so that we human females become animals through insults, we become the bitches, chicks, cows, and sows, terms in  which our bodies or movements are placed within an interpretative climate in which female freedom is not to be envisioned."

I am a vegan-feminist because I am one animal among many, and I don’t wish to
impose a hierarchy of consumption upon this relationship. Let the worms eat me
when I am dead, and let the worms eat the bodies of the animals usually destined for
human mouths. When I say I am vegan-feminist because I am one animal among
many, I am not articulating a manifesto based on otherness. If we begin by saying,
‘we are animals, we move in animal bodies, we are connected to and related to – kin
 and akin to animals’ – then I don’t think we see animals as others. What we are
writing about, gesturing toward, is not a resituating of animals as ‘others.’"



From Brian A. Dominick Animal Liberation and Social Revolution

" veganism is the conscious abstinence from actions which contribute, directly or indirectly, to the suffering of sentient beings, be they animals or humans, for ethical reasons"

"The meat industry will not be destroyed until market capitalism is destroyed, for it is the latter which provides impetus and initiative to the former. And to capitalists, the prospect of easy profits from animal exploitation is irresistible. "
"The profit motive is not the only social factor which encourages animal exploitation. Indeed, economics is only one form of social relationship. We also have political, cultural and interpersonal relationships, each of which can be demonstrated to influence the perception that animals exist for use by humans. "
"Male dominance in the form of patriarchy and speciesism brought about by anthropocentrism has been exposed with poetic clarity by Carol Adams in her book The Sexual Politics of Meat. Feminism and veganism have much in common, and each has plenty to teach to and learn from the other. After drawing concrete comparisons between the patriarchal perspective and treatment of animals, Adams describes and calls for recognition of the deep connection between vegan and feminist lifestyles."
"One comparison between interpersonal relations and human-animal relations which has not been thoroughly examined, to my knowledge, includes the adult treatment of children and young people, as well as the adult treatment of the elderly. In each case, the oppressed is seen as someone not in possession of full agency for her or his actions. For instance, children and old folks alike are seen as feeble and incompetent (regardless of their actual potential for responsibility). Ageism is rooted in something I call adultocracy, which refers to the notion that adulthood is possessed of a certain quality of responsibility not found in the aged or young. Like animals, those oppressed by ageism are treated as objects devoid of individual character and value. They are exploited whenever possible, spoiled when deemed “cute,” but almost never given the respect offered adult humans. That children, the elderly and animals are living, thinking, sentient beings is somehow lost in the adult quest for dominance and power. Not unlike patriarchy, adultocracy doesn’t require formal hierarchy: it asserts its dominance by convincing its victims they are indeed less valid than their adult oppressors. Non-humans, too, can be easily invalidated. Simply depriving them of any freedom to develop individual character is a major step in that direction"
"There is no question that the state is on the side of those who exploit animals. With a few exceptions, the law is decidedly anti-animal. This is demonstrated as much by government subsidization of the meat and dairy industries, of vivisection[7] and military use of non-humans, as by its opposition to those who resist the animal exploitation industry. The politician will never understand why the state should protect animals. After all, every sphere of social life condones and encourages their abuse. Acting in the present “interests” of (human) constituencies will always translate, however absurdly, into acting against the interests of the animal kingdom, a vast constituency which has yet to receive the right to vote. "
"That in mind, we can see clearly why abuse of animals—whether directly, as is the case regarding the mistreatment of pets, or indirectly, as through the process of meat eating—correlates to social violence. Humans who are mistreated themselves tend to mistreat others, and animals are among the easiest, most defenseless victims. This exposes yet another reason social oppression must be struggled against by those concerned for the welfare of animals. "
"It is absurd to think that a society which oppresses non-human animals will be able to become a society which does not oppress humans. Recognizing animal oppression thus becomes a prerequisite to radical social change"
"The vegan understands that human exploitation and consumption of animals is facilitated by alienation. People would not be able to live the way they do—ie, at the expense and suffering of animals—were they to understand the real effects of such consumption. This is precisely why late capitalism has entirely removed the consumer from the process of production. The torture goes on elsewhere, behind (tightly) closed doors. Allowed to empathize with the victims of species oppression, humans would not be able to go about their lives as they presently do. "
"In everyday life, we are alienated from the results of our most basic actions. When we purchase a food product at the grocery store, we can read the ingredients list and usually tell whether animals were murdered and/or tortured in the production process. But what do we learn of the people who made that product? Were the women paid less than the men? Were blacks subjugated by whites on the factory floor? Was a union or collectivization effort among employees crushed? Were a hundred slaughtered on a picket line for demanding a living wage? "
"As a key component to the perpetuation of oppression, all alienation must be destroyed. As long as we can ignore the suffering in the slaughter house and vivisector’s laboratory, we can ignore the conditions in the Third World countryside, the urban ghetto, the abusive household, the authoritarian classroom, and so on. The ability to ignore any oppressions is the ability to ignore any other oppression/s. "
"As visionary, the vegan sees a world free of animal exploitation. Further, she sees a truly peaceful and sane relationship between human society and its natural environment. The deep ecology movement has shown us that non-animal nature has value which cannot be quantified in economic terms, just as vegans have demonstrated the worth of non-human animals, a worth that cannot be calculated by economists, only measured by human compassion. That compassion, demonstrated for the proletariat by socialists, for women and queers by feminists, for people of color and marginalized ethnicities by intercommunalists, for the young and aged by youthists, and for those at the end of the state’s gun barrel by libertarians, is the same compassion as that felt by vegans and radical environmentalists toward the non-human world. That each of us needs to become all of these “types” of radicals—and to incorporate their ideologies into one, holistic theory, vision, strategy and practice—is a truism we can no longer afford to ignore. Only a perspective and lifestyle based on true compassion can destroy the oppressive constructs of present society and begin anew in creating desirable relationships and realities. This, to me, is the essence of anarchy. No one who fails to embrace all struggles against oppression as her or his own fits my definition of an anarchist. That may seem like a lot to ask, but I will never stop asking it of every human being."
"I’m the first to be disgusted by those stodgy radicals, mostly of the “old school,” who proclaim lifestyle changes must, at the very least, take a back seat to the “real” work of social change, which is limited to the restructuring of social institutions. Still, their critique of those who, on the opposite end, believe personal change will actually be the revolution when practiced on a large scale, is rather important. We must avoid either extreme."

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