Reconocimiento Internacional: Artículo Ganador en Congreso Latinoamericano de Bioética y Derecho Animal

Tenemos el honor de compartir que el artículo “El giro político: del bienestarismo y abolicionismo al contractualismo y la justicia animal”, escrito por nuestra presidenta Ana Ma. Casadiego E. y la vicepresidenta Mariana A. Montero, fue premiado en el VI Congreso Brasileño y III Congreso Latinoamericano de Bioética y Derecho Animal (2021).

Este trabajo examina críticamente las limitaciones de los enfoques éticos tradicionales —especialmente el bienestarismo, que acepta el uso de animales siempre que se evite el sufrimiento “innecesario”—, y propone una revisión profunda de la noción de justicia en relación con los animales no humanos.

A partir del análisis de las teorías de John Rawls, Mark Rowlands y Robert Garner, el artículo explora cómo el contractualismo, pese a haber sido históricamente excluyente con los animales, puede ser reinterpretado para fundamentar su inclusión como receptores de justicia.

Entre los principales argumentos se destacan:

  • La crítica a la idea de racionalidad como criterio exclusivo de inclusión moral en la teoría de Rawls.
  • La defensa de la sentiencia como base suficiente para exigir protección jurídica.
  • La necesidad de un “giro político” en los estudios animales, que supere la ética de la compasión y sitúe a los animales dentro del marco normativo de los derechos y la justicia distributiva.
  • La discusión sobre teorías ideales y no ideales para el cambio estructural, reconociendo el desafío que implica transformar una sociedad especista.

Lejos de ser un planteo abstracto, el artículo insiste en que la explotación animal no puede seguir justificándose por motivos económicos, culturales o de conveniencia, y que los sistemas jurídicos deben asumir la responsabilidad de reconocer formalmente los intereses fundamentales de los animales.

Este reconocimiento no es solo académico: es un paso más en la consolidación de una perspectiva que exige justicia real para los demás animales, más allá de los límites morales que impone la tradición.

📄 Accede al artículo completo en PDF:
👉 Descargar aquí

ESTE CORONAVIRUS NO LO TRAJO EL BROCOLI

Articulo publicado en: https://nacaododireitoanimal.wordpress.com/2021/04/15/este-coronavirus-no-lo-trajo-el-brocoli/

Por Ana María Casadiego Esquivias

Foto por Dan Hamill em Pexels.com

El día 6 de marzo el diario El País incluía este título:

“El cruel viaje en barco de 895 vacas por el mar de la burocracia. Tras una odisea de más de dos meses por el Mediterráneo, este sábado ha comenzado el sacrificio de las reses en el puerto de Cartagena sin saber realmente si están infectadas de lengua azul”.[1]

He leído en Facebook, escuchado en conversaciones (no en bares, ni restaurantes que estaban “Covicerrados”) la indignación de la gente, la compasión de muchos por lo que ha sido una autentica tortura para casi 1000 seres vivos. Y es que estadísticamente somos pocas las personas que levantamos la mano para decir “Yo apoyo la crueldad a otros animales”.

Personalmente mi titular de la noticia no hubiese sido el que las vacas navegan por el mar de la burocracia, por ese mar navegamos los humanos que estamos en tierra. Esas vacas navegaban el mar del consumidor propulsadas por el motor de la legislación de la Unión Europea para animales de consumo. Como viajan las ovejas, los cerdos, los caballos. Estos últimos viajan en avión dos veces al año desde Canadá[2], para ser convertidos en sashimi en Japón, cortados en tiras finas y servidos en salsa de soja. También en Occidente se transforman estos magníficos sociables, leales y fácilmente asustadizos animales en comida. Y esas vacas a la deriva iban destinadas a filetes, otras son impregnadas forzosamente, mamíferos que como nosotras llevan un embarazo de nueve meses y cuyos bebes son arrancados para que los humanos consumamos sus excreciones, en forma de leche.

Podría utilizar este espacio para escribir sobre nuestro comportamiento ético cuando pensamos (si alguna vez lo hacemos) sobre la vida de los animales de granja industrial. Decenas de miles de millones de seres sintientes, cada uno con sensaciones y emociones, viven y mueren en condiciones de crueldad inimaginable en una línea de producción. Pero en una era de exceso de información quien quiera que sus principios morales estén alineados, solamente tiene que entrar en Google e informarse, y luego una vez sabemos ya no podemos no saber. Ser moral no es fácil, pero reconocer que nuestro comportamiento es una elección empodera y libera.

Si alguien quiere saber como se pueden “sacrificar” más de cien billones[3] de seres vivos (trillones de peces, y si ellos también sienten) de manera humana, adelanto aquí la respuesta. No se puede. Recomiendo los documentales Earthlings Dominion.

La ciencia moderna intenta desafiar los virus. Los humanos estamos sometiendo a los animales a condiciones de vida inhumanas. Con vacunas, antibióticos, hormonas, pesticidas, ahora es posible hacinar decenas de miles de animales para su consumo o el de sus excreciones con una eficiencia y sufrimiento sin precedentes. Esto también tiene un costo para los humanos y el medioambiente[4]. El Covid nos lo recuerda.

La explotación de animales no humanos durante los últimos diez mil años se ha traducido en violencia para la sociedad humana. Esta pandemia nos trae muerte, depresión y desempleo. Urgen políticas y leyes que promuevan rápidamente el desarrollo de un sistema alimentario global basado en plantas[5]. Quienes no quieren extender su círculo de compasión hacia otros animales, deberían hacerlo hacia otros humanos y las generaciones futuras.

“La tierra no está muriendo la estamos matando. Los animales domésticos no son sacrificados son masacrados. Las especies no se están extinguiendo las estamos exterminando”.[6]

La pandemia no la trajo el brocoli.

____________

Notas:

[1] https://elpais.com/clima-y-medio-ambiente/2021-03-05/el-cruel-viaje-en-barco-de-895-vacas-por-el-mar-de-la-burocracia.html

[2]https://americanwildhorsecampaign.org/media/live-horses-shipped-canadian-airports-japan-slaughter#:~:text=In%20Japan%20horse%20meat%20is,Food%20Inspection%20Agency%20(CFIA).

[3] https://thevegancalculator.com/animal-slaughter/

[4] https://news.un.org/es/story/2020/09/1479802https://news.un.org/es/story/2020/09/1479802

[5]https://gastronomiaycia.republica.com/2020/03/16/greenpeace-insta-a-la-ue-a-reducir-el-consumo-de-carne-y-lacteos-en-un-71-para-el-2030/#:~:text=Estos%20datos%20se%20traducen%20en,semanales%20desde%202030%20hasta%202050.

[6]Ana M. Casadiego Historias Zen. Mindfulness y el derecho animal pueden salvar el planeta, 2020. Amazon.es

Sobre la autora:

Ana María Casadiego Esquivias: Máster en Derecho Animal y Sociedad por la Universidad Autónoma de Barcelona. Especialización y Máster en Derechos Humanos, por la Universidad Complutense de Madrid y UNED, respectivamente. Mediadora certificada por la Universidad de Nebrija en Madrid. En el presente trabajo en España asesorando en asuntos relacionados con el bienestar animal, a particulares y a la administración y como mediadora y negociadora entre asociaciones animalistas y la administración. A la vez que estoy colaborando con la Universidad de Chile, CEDA (Centro de Estudios de Derecho Animal) en un estudio sobre “Animales de producción, leyes de bienestar animal y la sostenibilidad”. Soy la presidenta de la Asociación HALT (Human Animal Liberation Time). Y acabo de publicar mi libro “HISTORIAS ZEN: Mindfulness y el Derecho Animal Pueden Salvar el Planeta”.

No todos los pit bulls son perros peligrosos

Sobre los mal llamados ‘perros potencialmente peligrosos’ (PPP) he escrito en otras ocasiones, pero hoy quiero compartir con los lectores un caso real que me ha hecho llegar mi compañera y querida amiga Ana Casadiego.

Antes te voy a presentar a  Ana. Es una jurista y, a día de hoy, salvo algún error por mi parte, es la única mediadora homologada especializada en Derecho Animal.

Tuve la suerte de conocerla hace varios años en El Vergel, un municipio de Alicante, cuando coincidimos en una visita a la protectora de animales S.C.A.N.  justo cuando fui a llevarles una american stadffordshire que acababa de rescatar de un cruel caso de delito de maltrato animal.

Poco después Ana decidió formarse conmigo a través de mi escuela online especializada en derecho animal DeAnimals. Desde entonces es parte de mi comunidad de profesionales especializados en Derecho Animal, como la mayoría de mis alumnos.

Un día Ana adoptó a Daicy, una preciosa pitbull de color negro y blanco que nadie quería porque es parcialmente sorda, tiene dermatitis severa crónica y leishmania. Hoy Daisy está genial gracias al cariño de Ana, su hija y su marido. Además, tanto Ana como su hija han realizado un trabajo de adiestramiento maravilloso con esta perrita que está prácticamente sorda.

La perrita Daicy
La perrita Daicy

Durante el confinamiento cada viernes por la tarde nos reunimos online la comunidad de profesionales de DeAnimals, donde Ana, otros compis juristas y yo, debatimos e interpretamos las normas para ver cómo podemos ayudar con un buen asesoramiento a las personas que se desplazan durante el estado de alarma por la COVID-19 para atender animales. Y también analizamos casos reales e historias, como ésta que te relato a continuación, que me ha contado Ana y que comparto porque es muy curiosa y da mucho que pensar sobre la estigmatización de los pitbulls.

————-

“Un actor de telenovelas, le llamaremos Charlie, vivía en un apartamento en Nueva York. La comunidad de propietarios decidió prohibir pitbulls en el edificio. El suyo fue aceptado pues vivía allí con anterioridad a la prohibición. Con el paso del tiempo los residentes mostraban una actitud hostil hacia el actor y dirigían comentarios vejatorios hacia su perra Lola, a la vez que en su presencia se preguntaban, ¿por qué tenemos que aceptar pitbulls en esta comunidad?

Charlie empezó a sufrir de ansiedad, y esta ansiedad no tardo en reflejarse en el comportamiento de Lola, su personalidad no era la misma, y Charlie sintió que el comportamiento de Lola hacia las personas en el edificio había cambiado. Temeroso de que pudiese ocasionar algún accidente decidió eutanasiarla. Recogió sus juguetes y su cama, y los regalo a los vecinos. Regresó a su piso y se suicidó, dejando una nota en la que contó su historia.

Seguramente existían otros problemas subyacentes en la vida de este actor que le llevaron a poner fin a su vida y, seguramente, el desprecio social hacia él y hacia Lola, quien era su familia, fueron el desencadenante. Pero esta historia, relatada por la abogada Debra Vey Voda-Hamilton, debe servir para reflexionar sobre un hábito terrible que tenemos los seres humanos, etiquetar. Etiquetamos, categorizamos, no solo a otros seres humanos, también a animales no humanos. Decidimos quien tiene valia y quien no, arbitrariamente.

Las leyes que regulan la tenencia y propiedad de razas específicas discriminan a determinados grupos de perros por su aspecto físico, su raza y/o su carga genética.  ¿Pero si en vez de perros lo hiciéramos con seres humanos?. ¿Humanos de musculatura fuerte, cuyos padres o abuelos o incluso tatarabuelos hubiesen tenido problemas de agresividad?. Esto sería jurídicamente indefendible y éticamente insostenible.

La comparación entre humanos y no humanos resulta molesta, subconscientemente nos recuerda que también los humanos somos animales, pero comparar en este caso es coherente y razonable, ya que de la misma manera que no podemos hablar de individuos nacidos para pelear o atacar, tampoco debemos hacerlo con los perros, pues aún cuando seamos especies diferentes, el medio ambiente juega un papel más importante en el desarrollo de la personalidad de individuos humanos y no humanos, que la misma carga genética.

Los medios de comunicación han difamado el carácter de determinadas razas. Esto ha sido más fácil que desvelar las condiciones de vida de los perros que han atacado, y más fácil que trasmitir la realidad que viven muchos de ellos. Realidad que refleja una sociedad patriarcal, que los ha convertido en un símbolo del machismo, la violencia y el tráfico de drogas. Comportamientos estos humanos, no caninos.

Noticia tendría que ser el hecho de que estos perros tienen que ser torturados para sacar su agresividad. Y, aún así, cuando son usados en peleas de perros, aquellos que sobreviven no atacan a sus torturadores al finalizar la pelea. Algunos de estos sobrevivientes son rehabilitados y adoptados y llegan a conocer el significado de familia. El cariño y el respeto se imponen a la genética.

A día de hoy, las protectoras están llenas de perros PPP. ¿Su futuro? un mínimo de 10 años en aislamiento, si no son adoptados. Hace 20 años España decidió sentenciar a estos animales a una vida de aislamiento en solitario, el peor castigo que se puede inferir a un ser social, humano o no.

Pero en veinte años la sociedad sigue evolucionando. El movimiento -Me Too- empodera a las mujeres, los grupos LGTB se visibilizan, los ecologistas nos recuerdan que no hay planeta B, y los científicos avalan lo que ya sabíamos, que esos animales que nos ayudan en terapia, en terremotos, leales compañeros también sufren como nosotros.

Un puñado de ciudadanos comprometidos por una causa puede cambiar el mundo. Ellos han hecho justicia. La historia es testigo. La ley PPP será parte de la historia y los animales finalmente dejaran de ser cosas, porque bajo el paraguas de la ley debemos cobijarnos todos los seres sintientes.

La justicia no cae de un árbol, es una decisión de todos.

————

GUARDIANSHIP FOR ANIMALS

          In 2000, the High Court of Kerala, in India, addressed the plight of circus animals “housed in cramped cages, subjected to fear, hunger, pain, not to mention the undignified way of life they have to live.” It found those animals “beings entitled to dignified existence” within the meaning of Article 21 of the Indian Constitution, which protects the right to life with dignity. “If humans are entitled to fundamental rights, why not animals?” the court asked. And moreover, in 2018, the Uttarakhand High Court accorded the status of “legal person or entity” to animals in the northern state.  The Court has ordained animals throughout the state should be treated as “legal entities having a distinct persona with corresponding rights, duties and liabilities of a living person.” For all practical effects, this won’t mean that animals will have all of the same rights as humans, but the ruling has essentially made all Uttarakhand residents the legal guardians of animals, holding them responsible to ensure the welfare and protection of animals in much the same way that they are legally responsible to act as parental figures when it comes to the welfare of children. Animals will enjoy the same status as children or people with mental disabilities.

The adoption of this paternalistic theory, guardianship, elsewhere would help to reduce to objectification and commodification of animals, that derives from the position of legal property. The state would become the responsible part to adjudicate guardianship to those who are in a better position to protect those who are vulnerable.  In practice this is a more realistic attitude to confront some  the abuse animals suffer today.

 

ana maria casadiego

Counselling

Thanks to everyone for coming along today. I can only imagine how hard it is to share your personal stories with strangers, however this may prove to be a healing process for you. I’ll ask you all to introduce yourself and tell your story of why you’re here. Please only share as much as you’re comfortable with. 

Peter, would you like to go first? 

I’ll try.

Hi everyone, my name is Peter. I’m a little bit nervous, so bear with me please. I’m not sure how much detail I want to go into.

I’m here because I have a lot of painful memories that I’m struggling to cope with. I thought that by coming here I might be able to work through those memories and possibly let them go… 

I guess I’ll start with my first memory. I was incredibly young and surrounded by many others. One by one we were grabbed by one of our legs and dropped on to a table. The man then did something to me, something so horrifically painful that I feel sick when thinking about it. I didn’t know at the time, but now I know… He ripped off my genitals. 

*gasps*

Peter, you’re doing really well.

Another memory I struggle to deal with is of the death. I was constantly surrounded by death. So many died around me. There was nothing I could do, I was powerless. I stopped counting after the first hundred. Most would consider me as the lucky one because I survived, but most of the time I wanted to die. 

I really wanted to die. 

I’m not sure I can share anymore. Sorry. 

Of course Peter, you should only share as much as you’re comfortable with. I think you’ve done a great job.

Carol, would you like to go next?

Hmmm ok, I’ll try. I might get a little bit emotional though. 

That’s fine Carol, this is a safe space where you can openly express emotion if you want to. Feel free to start when you’re ready.

OK.

I’m also here because I struggle with things I’ve been through in the past.  

*takes a big deep breath*

I grew up without knowing my parents. I must have been taken away from them when I was born. I know this because I also went through the same thing with my children. It was standard procedure where I was kept. 

First they would rape me, until I fell pregnant. Then as soon as I gave birth, they would take my child. Then they raped me again. 

*pauses*

I couldn’t protect them. The guilt I feel for letting them take away my children is sometimes too much to handle. 

This was my life until I couldn’t get pregnant anymore. Then I was useless to them and they sold me. That’s when I escaped, but I know my children didn’t get away. I know they killed the boys and raped the girls. 

It was hell and I cry every day because of it. 

Sorry, I don’t know if I can say much more.

No, no, that’s absolutely fine Carol. You have shared such an important part of your life with us. I hope that sharing your traumatic experiences has helped you heal in some way.

Christina, would you like to share your story with the rest of the group?

Actually yes, thank you. I’m ready to talk about this. I’m very angry and I think talking about it might help. 

You see, I was just kept in a cage. Yes they abused me as a child, they cut off certain parts of me as you can probably tell, but then they just kept me in a cage. I spent almost my whole life in that cage. It’s sick to think that I miss the security of that cage now. I was so brainwashed into thinking that life should be that way. I thought that I deserved to be kept in a cage. 

I’m very angry. We have one life and, like everyone else here, my freedom and happiness were taken away. These sickos don’t care who gets hurt, who suffers or who dies as long as they’re making their money. I hate them. 

I HATE THEM!

Sorry, I’m… I’m sorry. 

Christina you have nothing to apologise for. We are all entitled to feel the emotions we are experiencing. 

*sobbing*

I truly, truly hate them for what they did to all of us. If we were humans then they wouldn’t treat us this way. I didn’t choose to be born a chicken, Peter didn’t choose to be born a pig and Carol didn’t choose to be born a cow, but this seems to give those humans the right to abuse us and our families.

Until the animal farming industry is over, billions of farm animals will continue to suffer and die. Please do not support these practices and instead choose vegan food. If you need any help in transitioning then I’m here for you 💚

This post was originally posted on The Crumby Vegan.

 

ANIMALS: HOW DID THEY GET HERE?

The way we treat non-human animals is influenced by thousands of years of fighting nature. We have century after century embraced the thought that everything, we consider natural, virgin, savage exists to be conquered and controlled. We “evolved” from foraging to farming, from living in nature to living off nature. From cooperation to dominionism. From equality to sexism. Agriculture gave birth to the myth that dominionism is natural, is normal, is necessary. This myth has been supported by Christian religions and also by secular movements who deny the existence of God but parallel reason and science to God. Man is the centre of the universe, whether he is the crown of God’s creation or not is of no importance. Man will become lord and master to conquer the universe.

As agriculture grew different types of economic systems developed, and they all had a feature in common, they all made instrumental use of animals, they all used animals for economic reasons. Animals have been exempted of moral consideration for more than ten thousand years. Nevertheless, our attitude towards animals is not a representation of the historical connection between animals and humans. As David Nibert (2002, p. 243) explains:

(…) for most of our history humans lived fairly harmoniously with other animals, and there was little economic motivation to mistreat them. When systematic oppression of animals began, evidence suggests many humans experienced a great deal of guilt and uneasiness. (…) However, in societies developing agricultural modes of economic production, speciesist ideologies were created and promulgated to legitimate killing and exploitation of other animals.

Our behaviour towards animals has not been based on hatred for other animals, it has come out of economic interests and therefore social arrangements. Animal instrumentalization is not natural, normal or necessary. Agriculture changed society from nomadic to sedentary, human population grew, animals were “domesticated”, kept captive, and used as medical experiments to understand human anatomy, they became blood sports, food and food producers. As agriculture became more technological, bigger and stronger animals were exploited as labour. They could be harnessed and made to pull in order to plough the land. Wild animals were domesticated by the farmers and the farmers were “domesticated” into labouring for the ruling class by the ruling class.

With the growth of human population more land was needed to plant edible vegetation. Thus, lands were cleared either for grazing of for crops. Animals were displaced, killed, orphaned or starved. Those animals who tried to find food from the human-cultivated crops were seen as “pests”. It was a competition for food resources. Wild animals lost. Some were kept captive, others were almost eradicated, such as wolves and coyotes. (Nibert, 2002, p.25). Agriculture brought animal oppression and human oppression. Hierarchies were created. Priests, were a privileged class, they did not labour but consumed the labour of others. Warriors emerged to protect the harvested land and the “domesticated” animals from other groups, and to keep the labourers under control. Power began to be exercised by the use of force, and those in power discovered that power equals privileges. Dominion over animals and dominion over women (Ibid).

In Animal Oppression & and Human Violence, Nibert (2013, p.5), brings again the issue of violence the derived from the use of other animals, to other undervalued individuals. Most importantly Nibert highlights how the oppression of both humans and other animals is supported “by state power and justified through ideological manipulation”. These include invasion, conquest, extermination, displacement, repression, coerced and enslaved servitude, gender subordination and sexual exploitation, and hunger. Accompanying such violence have been deadly zoonotic diseases that have contributed to the destruction of entire cities, societies and civilizations.

Only when there is no longer them and us, we can talk of justice, equality and liberation. Until then the law will continue to be the oppressor and the the moral law will continue to be just a myth.

 

Ana Ma. Caadiego

Reference:

Nibert, D., 2002. Animal Rights/Human Rights. Entanglements of Oppression and Liberation. Rowman & Littlefield Publishers, Inc.

Nibert, D., 2013. Animal Oppression & Human Violence. Domesecration, Capitalism, and Global Conflict. Columbia University Press

 

 

 

 

AN ANIMAL CAN BE A PERSON TOO

 

 

“The reason that humans are legally distinct from animals, however, is because the law codified that distinction” (Cassuto 2007:79). Farm animals have virtually no protection because they are a commodity, chattel, private property. They have no inherent value only economic value.

The environmental degradation wrought by industrial farming shows the disconnection between societal awareness to animal sentience and insensitivity to their suffering.

The solution to the legal status of animals should not be geared only to punish some acts of wanton cruelty.  This does not acknowledge the moral status of animals. The view of animals as things is deeply rooted in society and in its legal system. The law and the social order, both are in need of transformation. Unfortunately, animal welfarists criticize the animal rights advocates position.  They do not want rights for non-human animals, they call for “a better life” or “a better death”. They cling to human dominion, or what they call stewardship. Euphemisms are fantastic!

How can we get the law to embrace animals as what they are, sentient beings? Easy. PERSONHOOD. The concept of personhood is the legal boundary that separates other animals from humans. This conceptual problem of who is a person in the eyes of the law, is a human construction just the same as human rights and dignity (in humans and animals) are social constructs.

Personhood also presents a predicament with embryos and fetuses, brain dead people and, believe it or not, corporations. If personhood was understood as a homo sapiens attribute, humans then would be living in contradiction. Corporations are also persons. In fact, a person is recognized as such, when we can ascribe rights and duties to it (duties, not always, think of infants for example). As this Post humanist era  is bringing    new technologies in human engineering then we ought to start considering that there is an obligation of expanding ethical questions as the borders between species starts to blur.  This blurring of the frontiers between humans and animals may help to put an end to the interminable lists of what animals can or can’t do list of capabilities, attributes that have been used for the purpose of denying animals the moral and therefore political realm.

What will be the moral and legal status of cyborgs (part human, part machine), cybrids (human-animal hybrid embryos), chimeras (as the created human-pig chimera), clones? Do they or will they have moral standing?

How do we define a human being or what makes us human, carrying a human genome, being born to a human, looking human? Is a being that is fifty-one percent human, a human? What attributes are needed to be considered a person? What gives us personhood, meaning a legal capacity for standing? Corporations and parts of the natural world are legal persons – the Whanganui river in New Zealand became a person. The river, which is the third longest in New Zealand will have all the legal rights of personhood, thanks to a nearly 150-year effort by local Maori people, for whom the river is a significant part of their culture-.

Again, the attribution of personhood shows that the state is free to expand this concept when it serves to protect certain beings or entities, as it is the case of corporations. Corporations have human rights. Animals, emotional beings, don’t have rights. They are still chattel.

 

Ana Ma. Casadiego

References:

Cassuto, David, 2007.   Bred Meat: The Cultural Foundation of the Factory Farm. [pdf] Available at file:///C:/Users/AnaPC/Downloads/SSRN-id1006057.pdf

Intelligence tho’

I received some interesting feedback on a previous article: Would You Push the Button?

Ahh, Very clever. A good analogy to a point, but I don’t eat puppies. Cows are cute. I don’t eat much red meat. It is so bad for you. I’m just not feeling too sad for a chicken or a fish. They are pretty stupid. I do respect your choices for sure. Kudos for the discipline.’

How does this comment make you feel?

Personally, the comment made me feel really uncomfortable and after speaking with my non-vegan family and friends, it turned out that it’s wasn’t just my animal-loving bias that made me feel this way, it actually made a lot of other people feel uncomfortable too. One sentence in particular: 

I’m just not feeling too sad for a chicken or a fish. They are pretty stupid.

It may come as a surprise (more so for fish) but both animals are intelligent. Not as intelligent as a human, but neither is a dog and (surprise!) we don’t eat dogs (in the Western world, at least).

I’m pretty sure that the majority of the human species are a compassionate bunch. Let’s demonstrate this with an example: when you encounter someone that is considerably less intelligent than you, do you take advantage of them because you can? No, of course you don’t, because you’re not a psychopath. 

But it goes a little deeper than that…

If you justify the slaughter of animals and eating their flesh by saying that the animals are less intelligent than us (humans of average intelligence), you are also claiming that it is justified to eat a person with a severe mental disability making them less intelligent than that of a farm animal,for example. I’m guessing you don’t think that is ok and therefore you cannot use ‘lower intelligence’ as an ethical justification for eating animals.

Phew, glad we got that sorted! 

If you would like information regarding the intelligence of the animals mentioned above, then check out the links: fish and chicken. Also, always feel free to contact us if you have any questions about transitioning to a vegan diet or you’d simply like some support. 

I’d rather be a compassionate, empathetic person that looks after the less intelligent instead of taking advantage of them (and eating them). Let me know if you feel the same way 💚

This post was originally published on The Crumby Vegan.

Would You Swap Places?

Day 1

I’m awake.

There are quite a lot of us and we are huddled together. We look the same except for the others. They look big and scary. I’ve never seen these things before, they are definitely not human. We are being separated into males and females and my brother has been taken away.

Day 2

Yesterday I could hear commotion from a nearby room. I heard people being rounded up into groups, there was a lot of shouting and then all of a sudden there were screams of terror and cries of pain. I overheard one of the females saying that the ‘Big Species’ (that’s what we had started calling them) didn’t like males. Why wouldn’t they like males? I’m worried for my brother.

Day 3

Today we were being moved. The Big Species would come in and take us out one by one. Everyone would try to get away but no amount of screaming or struggling would work. They were too strong. Then it was my turn.

They pulled out my teeth. They ripped out my nails. They said it was for my own good.

Then we were locked in a room. I’m being held hostage by monsters.

Day 4

The Big Species haven’t allowed us to leave the room yet. It’s quite a big room but there are a lot of us in here so it’s starting to smell. There is no where to go to the toilet so people are going where they are sitting, involuntarily because of the fear. Everyone is so scared.

We have a lot of food.

Day 6

I don’t think they are ever going to let us leave.

There has been no sign of my brother.

Day 7

Today I could hear screaming from outside, from another area of the prison. They said she was having a baby. She was screaming because she was having a baby? No, she was screaming because they were dragging her baby away. Human breast milk was a commodity and they wanted it for themselves.

What kind of hell-hole is this place?

Day 21

I’m constantly on edge. Hearing screams and cries every so often. I can’t stop shaking. I keep pacing the room, but I’m constantly bumping into someone, there is no space in here! I’m starting to lose my hair. I can’t see outside, I don’t know whether it’s day or night because they keep leaving the lights on.

They are not letting me sleep. I NEED TO SLEEP!

Day 28

What do they want with us? The biggest females were taken away today. I don’t know if they are coming back.

Day 32

People keep dying. I counted at least 5 have died today. What can we expect? WE ARE LIVING IN OUR OWN WASTE! You just find them, lying there, motionless, where they once had been sitting.

Some of the women are having break downs and lashing out at each other.

I know every inch of this room, there is no way out unless the Big Species leave the door open. I keep trying to escape. I’ve tried running out as they enter the room but they are always ready for me.

I’m going to die here.

Day 35

I don’t know what to do. I can’t breathe properly and I’m struggling to walk. Is this how I’m going to die? I’ve lived my whole life in a room – who does this to someone!? What could they possibly want from me?

Day 42

They’ve started loading us up into a truck. It’s almost my turn. I knew my perseverance would pay off, I’m finally getting out of this place! Anywhere is going to be better than this room. I overheard the Big Species chatting, they mentioned some sort of house. I think they said ‘slaw ta house’. I’ve not heard of that place before.

**********

Would you be fine with swapping lives with a chicken farmed for their meat? If not, then we cannot abide by and fund a business that treats lives in a way that we would not wish to be treated.

Say no. Go vegan 💚

This article was originally published on The Crumby Vegan.

NON-HUMAN ANIMALS DESERVE SOME HUMAN RIGHTS

Human rights are founded on sentience and dignity, they serve as a protection against those member States who abuse their power. Sentience and dignity must also be the foundations of animal rights. The shield against dominion. Sentience and dignity have nothing to do with intellect despite the assertion that dignity emanates from human rational agency. This is an obsolete view. We must move with the times or actually the times should begin to move with us; moral philosophy cannot stay anchored in the Stoics and in Kant’s humanism. Any being/species capable of suffering or of being humiliated or denigrated qualifies for the recognition of human rights.

The concept of animal dignity is quite controversial as dignity is reserved, of course, only for humans, but Switzerland in 1992 became the first country to constitutionally recognize animal’s dignity, while animal dignity is mentioned only in the narrow context of gene technology it does refer to animals as beings rather than as things. In 2000, the High Court of Kerala, in India, addressed the plight of circus animals “housed in cramped cages, subjected to fear, hunger, pain, not to mention the undignified way of life they have to live.” It found those animals “beings entitled to dignified existence” within the meaning of Article 21 of the Indian Constitution, which protects the right to life with dignity. “If humans are entitled to fundamental rights, why not animals?” the court asked.

Some ask why bother with animal rights when we haven’t even achieved human rights? They believe that when we finally attain real rights and liberation for humans we can then worry about animals. The reality is that wewill never achieve human rights or human liberation if we hold the same ideology of the oppressor, if we find justification in the oppression of others because they have a different biology, i.e. not human. The ideology that there is always another being who is undeserving of moral consideration. Speciesism, is comparable to racism, sexism or classism, among other “isms”. Basically, it is the “belief that legitimates an existing or desired social order”, says sociologist David Nibert. There will not be human rights without animal rights. For as long as we keep the ideology of the “undeserving Other”, prejudice will be justified by whoever benefits from the oppression, and thus, the binary human and non-human animal will continue. “We must cut all the chains and open all the cages”. Otherwise there will always be the pain of one for the gain of another. Without animal rights, in any case we will see the end of the planet. Those who defend only human rights, and carnism as a personal choice, have in effect chosen the destiny of the rest of us. We are all interconnected. Killing animals is killing the planet, and therefore is killing the humans too. Those who argue to exercise their choice of eating “meat”, they ignore the fact that their choice creates hunger, violence and the devastation of the environment. Their freedom to choose means we all have to live with the consequences of their wrongly understood “freedom”.

Rights of course have not much purpose if they cannot be enjoyed. It has been suggested that it is better to change society attitudes first, but at this point of human evolution where some myths are so heavily ingrained, we cannot expect each individual alone to make the transition, we must use the State as an instrument for change. We have used the law to legislate against sexism, child marriage, racism, female mutilation, genocide.  Our views about other animals would be transformed simultaneously through education and legislation. Despite the fact that the law can be a double- edge sword, we must make sure that the law is used to promote compassion and respect. To promote moral equality.

We humans must use our capacity to reason and our emotional intelligence to create a decent, more compassionate global community, as a society we need to challenge our institutions and economic powers, we must fight speciesism, in just the same way courageous people have fought against racism and sexism not that long ago, when they were socially accepted and legally implemented. Oppression and exploitation are always wrong, regardless of the physical characteristics of the victims.

The law shapes society and society shapes the law.

IMG_3514