Imagine you and your family are traveling in a foreign country that considers people from your country to be of an inferior race, and that the country’s economy is based on capturing, enslaving and ultimately murdering citizens of your country once they’re no longer useful with no serious legal repercussions other than an economic inconvenience here and there and a couple of low-level patsies losing their jobs after some undercover video evidence of “horrific practices” is leaked (but soon finding jobs in similar situations), mostly slap-on-the-wrist stuff leading to promises to “be more humane” and assurances that “We had no idea about these isolated incidences, we are appalled!”.
Imagine you’re all taken hostage and your captors’ stated intentions are that the males in your family are to be put to hard labor, tortured and then executed and the females kept alive to be tortured, raped and forced to produce more offspring for enslavement (again, eventually everyone’s executed once their “productivity” wanes) and keep the cycle going for generations, as has been their common practice for years. Now, as one of the hostages (pick a gender), would you want, need or be in any way satisfied with advocates working to get you “improvements” such as a better view while you wait to die, a smaller blowtorch with which to be tortured or a more comfortable bed on which to be repeatedly raped? Doubtful. If those are the goals for which they advocate, they might as well help sharpen the killing blade while they’re at it to make your death as painless as possible (another “improvement”, some might say) because, inevitably, death is what’s coming.
If I and my family were taken hostage in such a scenario, our instincts for survival and sense of self-interest would dictate that we would want someone to come to the rescue and get us the hell out of there as quickly as possible. While that would provide immediate relief to us, it would create a vacancy soon to be filled by others (the repercussions of which will be discussed two paragraphs from now). And what becomes of those held hostage alongside us and those who will find themselves in the same situation in the months, years and decades to come? While rescue has its benefits to those being rescued, it would be much more important to educate these people (and the world) that this behavior is morally unacceptable on every conceivable level and that my race deserves equal consideration as their race – which means the right not to be used and abused by anyone as their property – thus shifting the paradigm to bring an end to this cycle of ritualistic, systematic, psychopathic abuse and needless, unjustifiable killing.
But the scenario I’ve just described isn’t a simple hostage situation and this isn’t happening to us – it’s happening to animals.
What I’ve described is what humans do to individuals of other species by the billionsevery year across the world. And what we would NEVER knowingly or willingly allow to happen to humans for any preventable length of time, we keep allowing to happen to animals. In fact, we demand it with our dollars. “But we’re really trying“, say those who, with all good intentions, implement, support and engage in single-issue, welfarist campaigns designed to minimize – as oppose to end – the injustices we regularly impose on non-human animals (there’s a saying in certain circles that “trying is lying”). Our current laws consider animals our “property”, which gives them no real rights ever and essentially gives permission for humans to do as they please to non-humans. There is no “negotiation” to gain freedom for these individuals, as they are someone’s property and there’s nothing illegal about confining them against their will, as there is with kidnapping humans. In fact, if one rescues an animal from such a situation, the “rescuer” is the one who has broken the law. Since changes in law follow social change rather than the reverse being true, when we advocate for anything less than living vegan we engender, foster and support speciesism, a double standard (analogous with racism and sexism) created by humans placing higher moral value on some individual animals over other individual animals, based solely on the morally irrelevant criterion of species membership. It would logically follow that those who do not support racism and sexism would havea moral obligation not to support speciesism, and yet, people of seemingly good moral character continue to do just that, offering no better reasons than palate pleasure, comfort, convenience, entertainment and habit – in short, selfishness.
The Repercussions of Open Rescue
There is another factor that should be considered in scenarios where animals are removed from facilities that confine and use them for profit, a form of direct action “activism” that has again become fashionable – and financially lucrative – under the designation “open rescue” as coordinated by various animal “welfare” corporations who intentionally do not focus on unequivocal vegan education but rather take a scattershot, every-little-bit-helps approach to “saving the animals”. As long as non-human animals are considered property/things and disposable, replaceable economic units, then every animal “rescued” from such facilities will be replaced by at least one other individual in order to restock the shelves and keep the system rolling along and profitable. In order to bring in the replacement(s) for the one(s) rescued, someone needs to be held captive and forcibly impregnated with sperm forcibly obtained by someone else held captive (which is, without argument, interspecies sexual abuse) and another someone needs to be born and forcibly removed from their mother to be used to fill that newly empty space in the facility. So, sadly, while one individual has been granted some sort of freedom (and hopefully brought to a sanctuary, though that’s never a guarantee), at least three more will have been exploited and nothing will have changed in terms of shifting the current paradigm of animals-as-property.
Although they tug at one’s heartstrings, the reality is that the net result of “open rescues” is more exploitation and more death, rather than less, which would indicate that these forms of “activism” are ineffective at best and counterproductive at worst.
They do, however, successfully tug at purse strings and result in an uptick in popularity and donations for the animal welfare organizations that coordinate these counterproductive activities:
Please read this essay from Legacy of Pythagoras that examines Direct Action Everywhere’s (DxE) misguided philosophy and strategy:
The solution to the problem of animal use is to dismantle speciesism through clear, consistent vegan education.
For those who are afraid of “driving people away” by unequivocally advocating veganism, I find this fear to be unfounded and without merit. If anything about vegan advocacy “drives people away”, it isn’t the idea of veganism; it’s likely the method by which some individuals aggressively and abrasively present the simple, gentle, logical idea of living a nonviolent vegan life. Isn’t it time we stopped operating from fear and just did what we know is right according to our own morals and ethics? Fear is the driving force behind every atrocity the world has ever known, including the animal holocaust we’re dealing with here. Einstein (by all accounts, a pretty bright fella) is quoted as saying, “We can’t solve problems by using the same kind of thinking we used when we created them”.
If you’re “afraid” to be direct and honest about veganism, I challenge you to move through the fear and do what you know is right. After all, your “fear” is nothing compared to the real fears being felt right now by the animals we all want to save. To operate from fear in this light is to operate from pure selfishness and ego, and that helps no one. In fact, it only serves to allow more injustice, unnecessary suffering and death to all involved.
[I encourage all readers to click the blue linksembedded in this essay and explore the information on those sites. Also, please read our Disclaimerregarding external sites, organizations, individuals, etc.]
Overheard: “How about taking a stand against the murder of unborn children through abortion? When I see you joining that cause perhaps I will listen to the rest of your moral outrage and the weeping for sheep…”
The above is an actual quote I saw recently from a pastor in response to a conversation about veganism. [Please note that this essay does not attempt to make a correlation between abortion and animal rights. The example used by the pastor might well have involved any human rights issue or plight – natural disaster, genocide, famine, etc. – involving humans]
Yes, people say things like this. It’s a version of one of the archetypical arguments against veganism that usually goes like this: “Humans come first. Once we get human problems sorted out, then I’ll worry about non-humans “.
Let’s apply a bit of critical thinking to these ideas by putting them in the Reality Machine.
Aside from being a blatantly speciesistposition (simply substitute the words “non-human” and “human” with different human races or genders and the unjust bias is immediately clear), this justification for continuing to engage in the exploitation of vulnerable individuals hasn’t a leg to stand on, and here’s why:
Livingvegan (eschewing the use of all products and forms of animal exploitation wherever possible and practicable) takes zero energy, resources, time or effort away from advocating for any other cause, whether human rights-related or otherwise. One can live vegan and still engage in any activity one chooses, probably with even more energythan when living non-vegan!
To further examine the fallaciousness of the argument, the idea that there will come a day when humanity’s myriad problems are finally put to rest is, in a word, preposterous. Therefore, to claim that one will gladly engage in working for animal rights once all human rights have been permanently secured is nothing more than a lie based on an impossible premise designed to derail the animal rights conversation and justify one’s continued use of products of animal exploitation. It is a disingenuous position designed to obfuscate the underlying selfishness motivating the argument, and it by no means presupposes that one is spending one’s days and nights engaged in any form of advocacy or activism whatsoever. It’s a bluff that is easily called and checkmate is soon to follow.
In and of itself, veganism is passive – it doesn’t require one to do anything but rather to not do certain things (i.e., not eat, wear or otherwise use and/or objectify non-human animals for one’s personal benefit). From there, if one chooses to spend one’s time, energy and resources engaging in animal rights advocacy through clear, consistent vegan education, that is one’s choice (and one we highly recommend) but again not a requirement.
Armed with the knowledge that one can live vegan and continue to participate passionately in whatever activities or advocacy one feels compelled to participate in, why – other than for purely selfish reasons of pleasure, comfort and convenience – would anyone not choose to do so?
[I encourage all readers to click the blue links embedded in this essay and explore the information on those sites. Also, please read our Disclaimerregarding external sites, organizations, individuals, etc.]
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What could possibly follow “but” in any of the above statements that would morally justify making an exception to the ideas as presented? The answer is simple: nothing.
Imagine hearing someone say, “I agree that racism is wrong, but the Ku Klux Klan is having a bake sale fundraiser this weekend and they make delicious cupcakes, so I’ll be buying some!” The moral inconsistency in such a situation would be glaring, and yet people routinely say they disagree with specific injustices while participating in and supporting, sometimes without realizing it, those same injustices.
Speciesism can be defined as a double standard created by humans placing higher moral value on some individual animals over other individual animals, based solely on the morally irrelevant criterion of species membership. To disagree with speciesism is to agree with veganism, which is defined as “a philosophy and way of living which seeks to exclude—as far as is possible and practicable—all forms of exploitation of, and cruelty to, animals for food, clothing or any other purpose; and by extension, promotes the development and use of animal-free alternatives for the benefit of humans, animals and the environment. In dietary terms, it denotes the practice of dispensing with all products derived wholly or partly from animals.” – Vegan Society 1979
I’ve had countless conversations with people who said they agreed it’s wrong to hurt and kill animals unnecessarily… and then the “but”s came – “But I love eating my meat/chicken/fish/steak/bacon”, “But I could never give up my dairy/eggs/cheese/honey”, “But I need my protein”, “But my leather shoes are so comfortable”, “But I don’t eat much red meat” and on and on. It should be noted that referring to “my meat”, “my dairy”, “my leather”, etc. (which seems to happen more often than not) overlooks and negates the fact that these “products” were once the bodies, skins and secretions of autonomous individuals and are therefore stolen property. It exposes the underlying selfishness that drives speciesist behavior. When framed in this way, might those same people counter with, “I agree that stealing is wrong, but…”?
Interestingly, the problem in examples like this doesn’t lie after the “but”.
In all of the example statements above, the reality is that everything before the “but” is an untruth. Here is what’s really being said:
“I agree that [fill-in-the-blank form of oppression] is wrong, but since I’m personally benefitting from it in some way, I’ll just look the other way and pretend nothing’s happening and that I’m not participating in something I say I find morally reprehensible even though my actions tell an entirely different story.”
When one truly agrees that a form of oppression is fundamentally wrong, one does not equivocate or make exceptions in order to satisfy one’s desires for personal pleasure, comfort and convenience. Being morally consistent means not engaging in, supporting and/or promoting racism, sexism, heterosexism, speciesism or other forms of oppression because one finds it inconvenient not to. One simply stands in one’s truth and follows where one’s moral compass points, making course corrections along the way wherever necessary.
Since most people believe it’s wrong to hurt and kill vulnerable sentient beings for no justifiable reason, living vegan gives every individual the opportunity to be true to themselves, to live honestly and to live in congruence with their moral values and in harmony with their fellow travelers on this planet we all share.
One final statement to consider:
I agree that the simplest and most immediate action one can take to stop the violent oppression and exploitation of the most vulnerable members of our global society – non-human individuals – is to start living vegan. There are no valid reasons not to; there are only morally unjustifiable excuses to hide behind.
There is no “but” here. There is only truth.
[I encourage all readers to click the blue links embedded in this essay and explore the information on those sites. Also, please read our Disclaimer regarding external sites, organizations, individuals, etc.]
Despite some technical difficulties with the audio, on Friday 6/16/17, Trish Roberts of HowToGoVegan.org and VeganTrove.comand I discussed several aspects of veganism and its relation to other social justice issues. Here is the link to the video of the livestream:
Speciesism, analogous with racism and sexism, can be defined as an unjust double standard created by humans placing higher moral value on some individual animals over other individual animals, based solely on the morally irrelevant criterion of species membership.
Speciesist Comment of the Day
Here’s a statement from one of the “superstars” of the animal welfare movement in an article promoting, among other welfarist strategies, MeatlessMeaningless Monday:
“It’s not about being perfect, it’s about moving in the right direction,” Nick Cooney, Executive Vice President of the non-profit animal advocacy organization Mercy for Animals and co-founderThe Good Food Institute, tellsBustle. “Keep in mind no one is perfect and change takes time. If you don’t think you can resist the craving [to eat animal flesh and secretions] right now, it’s much better to have a burger once a week than to give up entirely on your desire to move toward plant-based eating.”
[It should be noted that while MFA – and other large animal welfare corporations – lack moral consistency by promoting speciesism on a daily basis, they do maintain consistency in their messaging as versions of Mr. Cooney’s statement can be found in other MFA publications. This striking similarity in strategy to certain political organizations and individual politicians should not go unnoticed.]
Consider how such a statement would sound if the victims of injustice were human rather than non-human. For example, what if the issue at hand (no pun intended) were spousal abuse? It would sound like this:
“If you don’t think you can r̶e̶s̶i̶s̶t̶ ̶t̶h̶e̶ ̶c̶r̶a̶v̶i̶n̶g̶ resist the urge to beat your spouse right now, it’s much better to h̶a̶v̶e̶ ̶a̶ ̶b̶u̶r̶g̶e̶r̶ beat your spouse once a week than to give up entirely on your desire to move toward p̶l̶a̶n̶t̶-̶b̶a̶s̶e̶d̶ ̶e̶a̶t̶i̶n̶g̶ not beating your spouse altogether.”
When the innocent, vulnerable victims of violent injustices are human, advocates call for an immediate end to said injustices, rather than a gradual shift in a nonviolent direction. When the victims are non-human, advocates often take a much more relaxed, “take your time” approach.
Using one set of standards for human victims of injustice and another for non-human victims of injustice is an inherently speciesist position and is fundamentally unjust itself, as it would be if the sets of victims were not of different species but of different races, gender identities, sexual orientations, classes, etc. One cannot hope to effectively advocate against injustice while participating in injustice.
[I encourage all readers to click theblue links embedded in this essay and explore the information on those sites. Also, please read our Disclaimer regarding external sites.]
Here is a widely accepted definition (arguably, it’s the definition) of veganism:
“A philosophy and way of living which seeks to exclude—as far as is possible and practicable—all forms of exploitation of, and cruelty to, animals for food, clothing or any other purpose; and by extension, promotes the development and use of animal-free alternatives for the benefit of humans, animals and the environment. In dietary terms, it denotes the practice of dispensing with all products derived wholly or partly from animals.” – Vegan Society 1979
But isn’t vegetarianism a good thing?
I’ve observed many people and groups extolling the virtues of vegetarianism, calling it an “ethical” and “compassionate” choice that “reduces cruelty”, however when one applies a modicum of critical thinking and takes a closer look, one quickly arrives at a far different conclusion. An excerpt from What Is Wrong With Vegetarianism? from UVE Archives(I encourage everyone to read the entire essay linked above):
“The Moral Problems with Vegetarianism
Many people are vegetarians for ethical reasons. They object to either the treatment of animals in animal agriculture or the intentional killing of animals, or both. Paradoxically, despite their objections to the treatment or intentional killing of animals, they continue to consume dairy products and eggs, which… certainly contribute more to the suffering and arguably as much to the intentional killing of animals than the consumption of meat products. In fact, to the extent that a vegetarian replaces calories from flesh with calories from dairy and egg products, the vegetarian has increased his or her contribution to animal suffering.”
“Potential confusion is not in any way helped when so many groups and organisations conflate the words ‘vegetarian’ and ‘vegan’, implying that they are similar. The standard definition has become so accepted here in the UK that the supermarkets all stock huge ranges of products defined as ‘vegetarian’, all supported by skilful marketing strategies that promote them as everything from ‘healthy’ to ‘humane’ with few exceptions, each of which contains animal milk in some form – frequently as cheese – and eggs which are often described as ‘free range’.
Many of us – and I was one – mistakenly assume that ‘vegetarian’ is synonymous with ‘cruelty free’ when nothing could possibly be further from the truth. Yes, I had stopped eating the obvious slabs of bloodied flesh. But what I did not realise was that my dietary consumption was continuing to supply the market with dead flesh, even though I did not consume it directly. And as for my non-food choices…”
I was once under the erroneous impression that vegans were simply vegetarians whose diet also excluded dairy, eggs and honey. This seemed to me to be an extreme position to take, but then, so did vegetarianism as I was indoctrinated to fall in line with the common societal belief that humans need to eat (and otherwise use) animals to survive. I believed vegetarianism and veganism to be aberrant dietary choices and had no real understanding of either as having any sort of ethical underpinnings. I do recall being aware of certain animal “rights” groups promoting vegetarian diets but I wrote those groups off as “extremists” and paid no attention to their antics and promotions (which, ironically, I would later take part in myself for a regrettable decade).
On the evening that veganism was explained to me in a calm and rational manner, I understood that it went far beyond mere dietary choices and found that what is truly “extreme” is the injustice of enslaving, exploiting and executing innocent, vulnerable sentient beings to satisfy human pleasure, comfort and convenience. In that moment, I experienced a fundamental internal shift and made the decision to bring my morals and actions into congruence by living vegan.
If we, as vegan individuals and groups, are afraid to commit to a 100% effort toward clear, consistent, unequivocal vegan education because “vegetarian sounds better” and is “more marketable” (as I was told by a representative of a speciesist animal welfare group), how do we expect non-vegans to commit to a 100% vegan life when we’re afraid to say what we really mean and ask for what we really want?
If you want less than veganism, then ask for it and that’s what you’ll get. After all, it doesn’t require any real change to move from one form of non-veganism to another, and make no mistake that “vegetarian” in all its guises and with all its prefixes and hyphenations is anything other than animal exploitation. Each new permutation is just a new coat of blood-red paint on the same old abattoir.
Conversely, if you want people to take a firm stand against injustice and oppression toward vulnerable sentient beings by first ending their participation in it, educate them about veganism as our minimum moral obligation toward the non-humans with whom we share this planet. In this way, we move closer to dismantling speciesism, which can be defined as “a double standard created by humans placing higher moral value on some individual animals over other individual animals, based solely on the morally irrelevant criterion of species membership“.The fundamental injustice of speciesismbegets all other forms of oppression toward vulnerable individuals and groups that we see running rampant on our planet today. We believe the dismantling and abolition of speciesism are integral in starting the chain of conscious evolution that will lead to the end of racism, sexism, heterosexism, classism, ableism and the like.
Doesn’t that sound like the kind of world in which you’d like to live? Let’s make it happen, one new vegan at a time!
[I encourage all readers to click the blue links embedded in this essay and explore the information on those sites.]
I’ve heard versions of this comment frequently from vegans who believe in supporting single-issue animal welfare campaigns because they’re “the best we can do” and I feel compelled to respond.
I respectfully disagree with this shortsighted belief. There was a time when the world was believed to be flat, humans couldn’t imagine traveling thousands of miles in a few hours inside a flying tube (with beverage service and bathrooms!!!), women were never going to have the right to vote and whites people were always going to enslave people of color. There have been manned space flights, lunar landings and interplanetary exploration, all of which were unthinkable and deemed “impossible” not so long ago, all of which became reality* because people believed they could achieve them and worked to see those achievements come to fruition (*and all of which some would argue never happened at all, but that is another conversation entirely). Complacency, laziness and blind acceptance of the unacceptable impede real progress. Since we are always standing on the edge of our own understanding, both individually and collectively, it is imperative that we look toward what canbe and move forward rather than stare back at what has been and remain stuck where we are, or worse, slip backward down a slippery slope of regression. To simply settle for picking low-hanging fruit is indicative of a poverty of ambition on the part of vegan advocates, and such a position is, or at least should be, unacceptable in any social justice movement – especially one where billions of lives are at stake every year.
Even if one cannot be shaken from the belief that the world will never become vegan, how does that give us permission, as individuals or as a collective, to continue engaging in and supporting a worldwide system of violent exploitation and oppression of the most vulnerable group in our global society – non-human individuals? The simple answer is, it doesn’t.
Unfortunately, it’s quite likely that humans will always rape and murder other humans as they have since the beginning of time, but it’s not likely that anyone is going to advocate for “gentler” rape and “kinder” murder based on that terrible likelihood. When we believe a behavior is morally unjustifiable, we advocate for the abolitionof said behavior rather than “nicer” ways to continue propagating the same injustice. To do the latter only helps the perpetrators and beneficiaries of the injustice feel comfortable about continuing to reap the benefits of their oppression-of-choice.
Know this – any use of animals that has been given the feel-good label “humane” and involves any form of enslavement resulting in the taking of those animals’ lives has been purposely misidentified through a marketing device designed to separate consumers from their money and their morals. It is, in short, a lie. Even the kindest slave owner was still a slave owner, and slavery is always wrong. The only people who argue to the contrary are those who personally benefit from slavery. One doesn’t advocate for “better” slavery conditions – one advocates and fights to end slavery because, as a saying dating back to at least the 1800s goes, there’s no right way to do the wrong thing.
How Can We Create A Vegan World?
When we engage in clear, consistent, unequivocal abolitionist vegan education either one-on-one or in groups, we work toward dismantling speciesism and this gives us a blueprint for treating all individuals as we ourselves wish to be treated – with fairness, justice and the right to live as autonomous individuals, free from the enslavement of more powerful “others”. This is far more effective than engaging in campaigns that profess to have the best interest of animals in mind, yet in reality exist to serve their own interests through endless self-promotion, donation solicitation and putting out small fires while purposefully ignoring the larger source of the blaze that’s been burning the world to the ground for centuries. Consider this:
“Because we so often hear rhetoric and hyperbole about ‘Success!’ and ‘Victory!’ in connection with the treatment of our nonhuman victims, assumptions are made that animal use is ‘not that bad’ and that those who promote a complete end to it are exaggerating, ‘extreme’ or ‘crazy’.
When we allow ourselves to think this way, we are playing directly into the hands of the death industries and the many ‘welfare’ groups who make money from causing, promoting and endorsing harm and bloodshed. We are allowing ourselves to be lulled into believing that ‘everything is regulated’, ‘it’s all done humanely’, ‘Think of all our victories!’, ‘Donate to us and then carry on as usual’.
As a consequence, we feel much better about our use and consumption of sentient individuals as commodities and resources; we feel comforted by the soothing assurances that our donations mean we’re doing all we can; any uneasy conscience we might have had is soothed and quieted.” – excerpted from There’s an Elephant in the Room blog(click the blue link to read the rest of this compelling essay)
Sadly, when we work to reduce animal suffering rather than eliminate animal use (as is the trademark of the animal welfare/protection organizations), there’s an unintended consequence — non-vegans (make no mistake, this includes vegetarians) keep eating, wearing and otherwise using animals, only now with clearer consciences and no reason nor desire to ever stop. And why would they stop when, rather than being honestly depicted as the injustices they are, the atrocities of animal agriculture are presented as “humane” and the animal victims are presented as “happy”?
Welfarism = Enabling
I once heard a recovering alcoholic share their life story, stating that prior to getting sober, their drinking years had progressed through three stages:
Stage I – Fun
Stage II – Fun with consequences
Stage III – Nothing but consequences
If one wants their alcoholic loved one to stop drinking, it is counterproductive to clear a safe path for them to continue their self-destructive behavior by easing the pain and emotional discomfort associated with their drinking and giving them a soft place to land. Why would any alcoholic stop drinking when it feels good and has no negative consequences? The net result of such enabling: a continuation of and increase in the alcoholic’s behaviors.
Animal welfarism is enabling on a grand scale, and the welfare/protection corporations are making true unequivocal vegan advocacy very difficult through their intentional dishonesty, distortions and deceptiveness. Abolitionismis the intervention that a) challenges the complacency of vegans who align themselves with welfarism and b) exposes the blatant hypocrisy of the welfare corporations who lie to everyone, vegan and non-vegan alike.
“Vegans Think They’re So Special!”
Living vegan doesn’t make one “special” – it simply means that those who live vegan don’t pay people to hurt and kill others for their pleasure, comfort and convenience… the same way most non-vegans live in every instance imaginable except where the victims are other than human. When that’s the case, speciesismbecomes the default position and non-vegans do a complete about-face by turning their backs on their moral and ethical principles, all for the sake of self-satisfaction.
You Say You Want A Vegan Revolution?
If we want a vegan world, we need to work for it, and here is the blueprint:
The sooner vegans commit to engaging in clear, consistent, unequivocal vegan education with the non-vegan public, the sooner we can create what we all want – a vegan world. Consider some simple math – right now there are millions of vegans worldwide, and if those millions would educate just one other person to embrace veganism who would then educate just one other person to embrace veganism, the number of vegans would grow exponentially and a critical tipping point would be reached.
[the purple links in the paragraph above lead to downloadable vegan literature that presents an unequivocal view of veganism and can be used free of charge for tabling, discussion groups, events and other educational opportunities]
I encourage all readers to click the blue links embedded in this essay and explore the information on those sites. The podcasts and essays connected to those links will help to expand on the ideas presented here.
Live vegan. Educate others. Start now, here’s how:
If you’re vegan, chances are you can identify with the following statements:
“I find it frustrating that non-vegans are either unable or unwilling to understand and agree with the simple concept that, if one believes it’s wrong to harm and kill animals unnecessarily, then the only sensible solution is to start living vegan. Logic proves this while profit-driven marketing propaganda claims there are ‘humane’ ways to exploit and kill innocent, vulnerable beings. If only non-vegans would listen to the facts!”
If you’re abolitionist vegan, chances are you can identify with the following statements:
“I find it frustrating that vegans who support animal welfare ideology are either unable or unwilling to understand and agree with the simple concept that welfarism – despite seeming to be well-intentioned – has not worked, is not working and will not work as a means of dismantling speciesism and ending the use of animals for the satisfaction of fleeting human pleasures and conveniences. Empirical evidence proves this while self-serving pseudoscienceclaims the opposite is true. If only welfarists would listen to the facts!”
[Note: identifying as an abolitionist vegan does not necessitate aligning oneself with, interacting with, promoting or otherwise supporting any particular individual, group, community, website or social media page(s). Please see our Disclaimer for more details. SFVEGdoes, however, find great benefit in sharing ideas, advocacy strategies and support with other abolitionist vegans whose approaches and sensibilities resonate with our own. Let’s talk!]
In both of the above cases, the innate human characteristics of selfishness (“What’s in it for me?”), laziness (“How much energy am I going to have to spend on this?”) and a desire to be right at all costs (“I’m right, you’re wrong… and I’m also right!”) set up stumbling blocks to accepting new and vital information. The result is defensiveness born of cognitive dissonance (“If what you’re telling me is true, that means my firmly-held beliefs are wrong and I’ll need to make significant changes… and that can’t be simply because it can’t be, so clearly you’re wrong and I’m right because I believe I’m right!”) and an almost impenetrable wall of denial is immediately constructed.
What do we do when we encounter seemingly insurmountable resistance to our vegan message? Do we tell ourselves the cause is lost, let it go and move on to someone more receptive to the message we’re carrying? Sure, that’s tempting – we only have so many hours in the day, so many ways to say what we want to say and so much energy to put forth… or do we try to remember that, in both cases, the lives of vulnerable sentient beings hang in the balance and rise to this challenge by doing our level best to present our case, knowing that we must advocate for those who cannot advocate for themselves just as we would want others to do for us were we in a similarly vulnerable position? In each and every situation in which we have the opportunity to talk about veganism with others, we have a choice to make – educate or retreat.
As you listen to those who support animal welfare ideology, you will hear some frequently repeated phrases, all of which seem to have merit on the surface:
“It’s a start.”
“Every little bit helps.”
“It doesn’t matter what we do as long as we’re doing something.”
“We don’t have to use the word ‘vegan‘ to get a vegan message across.”
“If we ask people to go vegan, we’ll push them away.”
“We’re all abolitionists, but people won’t go vegan overnight. Welfare will get us there faster.”
“The best way to get people to go vegan is to cook them a yummy vegan meal. Don’t talk to them about the animals.”
Here is one generally accepted definition of the word “insanity”:
Doing the same thing over and over again and expecting different results.
Where do these ideas intersect?
Our Best Thinking Got Us Here
“It’s a start”, “Every little bit helps” and similar sentiments have been among the rallying cries of the animal welfare movement since it began over 200 years ago. Despite recent pseudoscientific “studies” by welfare organizations that intentionally distort reality by skewing their own data to support their own specious claims that “X-million fewer animals were killed” and “suffering has been greatly reduced” by promoting Meatless Monday, distributing speciesist literature and other single-issue animal welfare campaigns or SICs (many of which are of their own creation), here is where the greatest minds and intentions of the “leaders” and “fathers” of the animal welfare movement have gotten us: today, an ever-increasing number of non-human individuals (now in the trillions each year) are being enslaved, exploited and executed for the satisfaction of human pleasure and convenience.
If it’s true that “every little bit helps”, shouldn’t that number be decreasing rather than increasing? If fill-in-the-blank is a “start”, shouldn’t two centuries have been sufficient to see at least some forward movement rather than what appears to be momentum in the opposite direction?
A decade of promoting, engaging in and supporting welfaristsingle-issue campaigns left me with me ten years’ worth of firsthand experiencein just how ineffective and counterproductive they are – Lolita the killer whale is nearing her 50th year in captivity, circuses continue to use animals (and pimp their captives into medical “research” and zoo breeding programs), people still wear fur and buy puppies from puppy mills and grocery stores continue to sell live lobsters to people they know are going to brutally kill them. These are just some of the failed campaigns to which I and numerous others devoted our time and energy. I deeply regret not having allowed myself to realize sooner that this simply does not work. The photo of me below neatly illustrates the ineffectiveness of such “advocacy” (see photo caption for details):
Veganism Is Not A “Goal” To Be Reached – It’s The Starting Point Of A New Life
Convincing a non-vegan to choose a vegan option (garden salad vs. cottage cheese, for example) is not a “start” – it’s a momentary food choice that makes zero impact in how that person views the exploitation of non-human animals. It moves them no closer to wanting an end to speciesist injustices than does taking a chicken wing out of their hand and replacing it with an apple (because it does not explain anything about the underlying issues), nor does it instill in them the idea that “Vegan food is awesome – I probably could do this vegan thing after all!” Like nearly everyone, they’ve been eating “vegan” (in reality, “plant-based” is the more accurate term) food their whole lives – fruit, grains, nuts, seeds, etc. – and yet remain non-vegan because they’ve yet to be educated about the moral and ethical reasons for living vegan.
“It’s a start” gets us nowhere. Getting in a car and turning the key in the ignition is a “start”, but unless one has a clear direction and goal, the car and those in it go nowhere or, at best, end up driving around aimlessly. If we were to put all the large animal welfare/protection corporations in a bus and then told them the destination is “the end of animal use” (one they would hopefully, but not definitely, all agree on), each of them would suggest a different route to get there, and each of them would want to drive their way based on their belief that theirs is the best and fastest route… and the one that brings each of their organizations the most donations.
Like It Or Not, Animal Welfare Ideologies ReinforceSpeciesism
When the victims of a particular injustice are non-human individuals, speciesism is usually the unconscious default position. For those unfamiliar with the word, here’s a definition:
Speciesism(spe·cies·ism) – noun – by analogy with racism and sexism, an unjust double standard placing higher moral value on some individual animals over others, based solely on the morally irrelevant criterion of species membership.
Second only to non-humans, children are the most vulnerable societal group. Even though many people may be uncomfortable with the idea of equating humans and non-humans in any way, drawing parallels here is appropriate and necessary to the discussion. That very discomfort alone exposes the speciesism pervasive in our society, just as discomfort with equating white people and people of color would expose underlying racism.
Knowing that the creation, possession, use and other consumption of child pornography is always wrong, morally unacceptable and represents a grievous oppressive injustice toward a vulnerable group (except, of course, in the minds of those who benefit either personally or professionally from it), we would NEVER take the position that child pornography creators, purveyors or consumers should “cut back” on their consumption, create/sell/purchase/obtain “less” of it, use “less explicit” images/videos, consume it only 6 days a week instead of 7, only view images and videos of certain races, ages or genders of children rather than all or engage in some but not all consumption of it on one’s “journey” to becoming ready to make a full commitment to stopping. We would NEVER petition for more “humane” working conditions for the child victims of the pornography industry, thereby making a concession that supports the continuation of the oppression as long as it’s done “humanely”. And we would NEVER display child pornography in public places, on the street or post it on social media in order to show people just how horrible it is… [Warning – Speciesism Ahead!]…
…and yet, because this is animal exploitation and not human exploitation, we set up different sets of standards and engage in everything we would find unacceptable if the victims were human, conveniently overlooking the fact that exploitation is exploitation irrespective of species and that, in the interests of fairness and justice, the same standards ought to apply.
Why Not Apply Animal Welfare Ideologies To Racism?
Speciesism, rooted in the myth of human superiority, begets racism (and other forms of oppression). Imagine how one might react to the following line of thinking:
“Yes, we believe that all racial discrimination is wrong, but let’s just start with helping end injustices toward African-Americans since they are, in our opinion, the ‘most oppressed’ [insert “facts” and “figures” to support this argument]. We’ll obviously mention Asians, Latinos and other oppressed groups so they’re not entirely left out of the conversation, but we won’t focus on them right now because it’s ‘asking too much’ and we don’t want to push people away by being too ‘demanding’ and asking for an end to all racial discrimination. Remember, every little bit helps.”
If you think this sounds unacceptable (which it is), consider this statement from animal “protection” group Mercy for Animals from July 2016:
“Because chickens are much smaller than pigs or cows, many more of them need to be killed to get the same poundage of meat. Comprising 95 percent of the land animals raised and killed for food in the U.S., chickens also lead some of the most miserable lives of all farmed animals.
But that’s just the beginning.”
Interestingly, the last phrase bears a striking resemblance to “It’s a start”.
The MFA Vegetarian Starter Guide (why would an organization that wants people to live vegan put out anything but a vegan starter guide?) states that “The truly humane choice is to cut out or cut back on (italics added for emphasis) chicken, fish, and other animal products”, fostering the idea that some animal use is ok as long as one “cuts back”. It goes on: “Start by cutting out the foods that harm the most animals… By simply replacing chicken, eggs, and fish with other options (like beef, pork, turkey and lamb? You didn’t specify “plant-based” options), you can prevent a tremendous amount of animal abuse.” MFA also makes the following encouraging statements: “If you give in to a craving for meat, don’t beat yourself up about it. Remember that perfection isn’t the goal here—none of us is perfect. It’s far better to eat mostly vegetarian [<—how is “mostly vegetarian” defined? Perhaps the publication should be retitled “Mostly Vegetarian Starter Guide”] than to do nothing at all. Show yourself compassion if you have a setback…” This guide is one of the most speciesist pieces of litter-ature I’ve ever had the displeasure to read and, as such, I will not link to it here.
Would anyone support such a stance if the victims of one’s cravings-induced “setback” were human? Consider:
“Oh, don’t be so hard on yourself, Mr. Serial Killer. After all, you used to kill 12 people per year at a rate of one per month and now you’ve nearly ditched killing altogether since you only kill one person every three months! Quarterly killing is far more acceptable than monthly killing, and we all know just how difficult those cravings to kill can be, so go easy on yourself. It’s progress, not perfection!”
If we claim to work for social justice but refuse to use clear and morally consistent messaging to indicate we want a full end to the oppression of non-humans, our lack of clarity becomes a tacit (and sometimes overt) message that some oppression is acceptable while some is not, and the failure of others to hear a clear, consistent, honest message becomes our responsibility because we are choosing not to provide one. Hence, the continuation of animal exploitation becomes our responsibility since we’re essentially giving people permission to continue oppressing the vulnerable rather than seizing the opportunity to make our case clear from the outset and ongoing that all animal use is wrong and all animal use needs to end. Delivering a deliberately dishonest message brings one’s integrity into question and runs parallel to the dishonest marketing messages used by animal agriculture and other oppressive industries, which puts one squarely on the same level as them. I can’t imagine any vegan advocate wants that.
What We’re Doing Matters
Finally, remember this statement from the beginning of the essay?
“It doesn’t matter what we do as long as we’re doing something.”
What we do as vegan advocates matters a great deal, as it is an indicator of who we are. If we choose to engage in animal welfare campaigns – or promote and support the groups who design them – that are speciesist, racist, sexist, misogynist, xenophobic, ableist, heterosexist, classist, body-shaming, violent, disrespectful to the victims of oppression, misinforming, misleading or blatantly dishonest because we feel the end (abolition of animal use) justifies the means (anything goes as long as we get there), then we are supporting one or more forms of oppression while advocating against another, and that calls into question the integrity of those who do so. This weakens our power to effect change and reinforces the mythology that vegans are unreasonable, fanatical extremists who should be either avoided at all costs or mercilessly mocked. When this happens, the message is lost.
“It’s a start” gets us nowhere. If animal welfare were the Olympics, these million false starts would result in disqualifications, and they have gotten us no closer to the finish line of abolishing animal use. If you want to be an effective vegan advocate, there is only one truly effective start:
A non-vegan once asked me, “Isn’t it hard being vegan?”
OK, it wasn’t “once” and it wasn’t “a” non-vegan – I’ve been asked many times by many non-vegans, some out of well-meaning curiosity and some who were looking to poke holes in the foundation of my ethical stance to abstain, wherever possible, from meat, dairy, eggs, honey, leather, wool and all other products of animal exploitation. My answer always starts with “No”. Sometimes it ends there and we go our separate ways, but more often than not I will take the time to explain just how easy it was (and still is) for me to choose to live vegan once I understood the injustices involved in turning a cow into a steak, a chicken into a cutlet, a pig into bacon and a baby calf into a suede jacket, to list but a few examples of the tyrannies humans force on vulnerable individuals of other species.
A good question to ask non-vegans who believe living vegan is “hard” is, “Who told you that?” In my experience, it’s never a vegan who tells someone that living vegan is hard… because it isn’t. It’s usually someone or some company with a product to sell that counts on such misinformation to keep consumers from thinking critically about veganism and the moral obligation it entails. Stretching one’s arm 6 inches beyond the cow’s milk to reach the almond milk, for example, is not a difficulty – it’s a minor inconvenience and slight change in a habit pattern that will become a new habit when practiced for a short while. Shopping for affordable non-leather shoes may take a little more time that simply buying ones made from the skins of dead animals, but this is again only a minor inconvenience and one easily overcome. In my experience, this is true of nearly all shifts from using products of animal exploitation to living vegan and, once new habits are in place, everything is easy again.
If there is anything “hard” about living vegan, it’s dealing with the cognitive dissonance of non-vegans.
Non-vegans. They come one at a time. They come in groups. Sometimes I feel like Bruce Lee entering a room full of black belt warriors and having to defend myself against their simultaneous assaults. They come online, at work, at the grocery store, in restaurants… sometimes I’m surprised they don’t come knocking on my door when passing my house and spying the vegan bumper stickers on my car (usually, those random doorknockers are Jehovah’s Witnesses wanting to share their “good news” with me. Want to know my definition of fair trade? Graciously accepting some of their literature and handing them some clear, consistent vegan information in return after discussing why veganism needs to be the moral baseline for our treatment of all sentient beings. That’s the best news I know).
As a recovering non-vegan (more of an anti-vegan when I really think about it), I get it. I was the classic, stereotypical animal product consumer, waving hamburgers under my vegetarian friends’ noses, snarkily asking my PeTA-supporting former boss where the “People for the Ethical Treatment of Humans” pamphlets were and thinking up clever ways to derail their veg-trains. I understand where non-vegans are coming from and why many, but by no means all, behave as they do toward vegans:
I was unable to diagnose, recognize and deal with my fears back then. Instead, I acted out in denial and avoidance of those uncomfortable feelings. Somewhere inside, probably near the pounds of undigested red meat rotting in my intestines, I understood that every hamburger begins with a cow begging for her life. I knew something dreadfully awful was happening to veal calves and it wasn’t, as I so cleverly rationalized (and I’m not proud of this, though I was at the time), “the only life they know anyway so, since they have no frame of reference for what a happy life is, why does it matter? And if their lives are so bad, it’s actually merciful that we slaughter them so young and put them out of their misery. We’re doing them a favor!” I knew that chickens didn’t “sacrifice” themselves to become the nuggets I was eating twenty at a sitting. I knew… and I denied. And I defended. And I attacked. Those were the methods I employed to keep from hearing, understanding and – worse – feeling the truth about animal exploitation and my complicity in it. I kept the truth a comfortable distance away and drowned out the voice of my conscience with pseudo-intellectual rationalizations and justifications that, as I now know, were mere fabrications of my frightened ego.
When I deal with non-vegans now, especially in terms of vegan education, I try to meet them where they are, remembering that I once stood where they stand – blinded and misguided by a multi-billion dollar propaganda machine that would have us believe we need to eat animals to survive (false), that we would suffer and maybe die if we didn’t (false), that animals were put on Earth to serve us – the “superior race/top of the food chain/most advanced species” in the history of the planet (false) and on and on. I remember that I too was once afraid to take a stand for my ethical beliefs in a society that marginalizes, ridicules, bullies and berates those who swim against the current of cruelty and go against the grain of gluttony, afraid to be looked at as “abnormal”, afraid to no longer be accepted by those who engage in behaviors I now consider morally unacceptable…
So I do my best to let them know how it was for me, what happened to cause me to change and what it’s like for me now. I let them know that making the choice to live vegan is the single best choice I’ve ever made and that living vegan is the best action I’ve ever taken. I let them know that it’s best to follow one’s ethics instead of one’s palate. I let them know that veganism is not a diet, a fad, a lifestyle or a phase – it is one’s personal commitment to a social justice movement that seeks to dismantle speciesism, the most egregious and deadly form of oppression on the planet today. I let them know that every argument against veganism is an argument in favor of slavery, bullying, misery and horrible, needless death. I let them know that if they believe animals matter morally at all, then living vegan is the only rational response. I let them know that living vegan is as easy as making the decision to withdraw support from and cease complicity in a worldwide system of animal exploitation. I let them know that vegan food is nutritious, delicious and all one needs to survive and thrive in optimum health.
And I let them know that I, and millions of other vegans, are here to offer education, informationand supportif they are willing to put their fears aside and embrace that which they already believe in – justice for all.
Live vegan. Educate others. Start now, here’s how: