Social(ist) Animals: Toward Mutual Aid against the Great Butcher

Sue Coe. 2004. "Ox Pull." From "Bully!: master of the Global Merry-go-round" Source: http://www.graphicwitness.org/coe/bullya.htm

"However, even vegetarianism in your hands, would make a capital article...  its connection with modern socialism, atheism, nihilism, anarchy and other political creeds... Brussels sprouts seem to make people bloodthirsty, and those who live on lentils and artichokes are always calling for the gore of the aristocracy and for the severed heads of kings... in the political sphere a diet of green beans seems dangerous." -Oscar Wilde, The Complete Letters, p. 334, from a letter dated Nov. 12, 1887.

Introduction
Ten months ago, Paul D'Amato's article  "Socialism and 'animal rights'" sparked a small controversy that fizzled out within a month of its release. Unfortunately, out of the dozen responses only two or three were more argument than opinion. My aim here is to provide a more rigorous and comprehensive critique of D'Amato's article absent in the responses in order to better reconcile the perceived tension between socialistm and animal rights.

In "Socialism and 'Animal Rights'," D'Amato's reasoning starts off strong, making critical and important insights on the idea of animal liberation; however, it soon strays into weak, dangerous, and unnecessary territory. D'Amato comes to several conclusions (not presented in this order):

1. "There is a clear connection between how a rapacious capitalism mistreats animals... environment... [and] human[s]"
2. "Non-human animals are helpless… incapable of organizing and fighting for their rights"
3. "To compare the condition of animals to that of... [humans] for freedom and equality is to view the latter through a paternalistic lens, rather than a lens of human liberation"
4. "we need to insist on the essential differences between human beings and other animals, and reject the idea of 'animal liberation.'"
5. "seeking more humane treatment of animals is not the same as calling for 'animal rights'"

In the first conclusion, he displays sympathy for nonhuman animals and their human allies. In the second, D'Amato properly points out the obvious but sometimes overlooked fact that no other (with a possible exception of a few) species can and/or is capable of politically organizing to declare their rights. This point leads into the subtitle and thesis of D'Amato's piece: to compare the animal liberation movement to human liberation movements is paternalistic (and reeking of white, middle-class, male privilege).

I'm totally on board with D'Amato's thesis if we are only discussing movements and not also mental, material, and legal outcomes. But he does not enclose his argument to his thesis; he continues on to argue that humans are essentially different from all other animals (despite being careful to say that humans are only "qualitatively" different"), and that the "liberation" and rights of nonhuman animals be rejected in favor of merely "more humane treatment." It is these last two conclusions, I find objectionable and weakly argued.

In this response, I will critique four positions D'Amato either asserts or  ignores. First, he implicitly argues that one cannot have rights unless one asserts one has them, a contractualist argument that would exclude many humans from possessing rights. Second, he explicitly draws on evolutionary biology to make arguments for an essential difference between humans and other animals that contradict themselves and are analogous to arguments that have been used to rationalize racism. Third, D'Amato misses how worker and animal exploitation are not only  increased by capitalism, but that they are intersecting oppressions that mutually reinforce one another just as socialism and animal rights are ethico-political positions that intersect and mutually reinforce one another. Finally, he is naive to the historical, cultural, and ecological ties between the exploitation and well-being of human and animal.


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Sperm Banks & Meat-Markets: The Sexual Economy of Meat

"$uper Cow", $uper Profits: Cyber Chattel, $ex Exchange, and $perm Banks
In a recent National Geographic program on the technoscientific management of "nature," we get a glimpse at a very much neglected element in contemporary animal agribusiness, the sperm banks by which, animals are, according to Jacques Derrida (1997), "exterminated by means of their continued existence or even their overpopulation”:

Selective breeding is the first stop on our tour of how man is using science to control nature... In fact, selective breeding is all about managing sex...Over a hundred years, Farmers have only allowed the cows and bulls with the largest muscle mass to mate

The technoscientific sacrifice of animal heathcare for economic welfare is explained:

There is a gene that regulates the growth of muscles in cattle. These cows have been selectively breed from animals that contain a copy of this gene that doesn't work. As a result their muscles grow far larger than normal. To insure that the effective gene is passed on, sex for the Belgian Blues has been replaced by technology in the form of artificial selection

The men in the video discuss the homoerotic, predatory gaze:

The bulls are shaved to best display their muscles... so you can see where all the meat is...  because when you look at him, you cannot help but think of lunch

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Eating our Way to Global Citizenship

Eating our Way to Global Citizenship:
A Rumination on the Role of International Education in Creating a Sustainable Future of Food and Identity

“The lesson of ecology is that one cannot care for the future of the human race without caring for the future of its context… A land ethic, on this view, is the moral thread that links past, present, and future individuals in a common culture. That culture can be perpetuated only if it respects limits inherent in the land context—for continuity in that land context gives shared meaning to cultures as they unfold through time.” -- Bryan Norton in Toward a Unity Among Environmentalists (1991,219)

“All education is environmental education,” writes environmental educator David Orr. “By what is included or excluded we teach the young that they are part or apart from the natural world.” Likewise could be said about an international education of food. While environmental and international education have grown more prominent in the 21st century, food has been relatively neglected as a subject within both international and ecological contexts in proportion to its role in environmental justice. Food ought to be among the highest priorities of all people concerned with the world’s one billion hungry people, the thousands of children who die daily of malnutrition, and the irreversible disappearance of Earth’s biocultural diversity. In the context of food, addressing sustainability requires a concern for not only economy and society, but culture and individual human life as well. Far from a private, domestic concern, eating fair and sustainable food is one aspect of becoming a global citizen.Read more »