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Essays and Musings on Animals and Society
Thursday, August 07, 2008
Guest Post: "Cultural Traditions Engendering Abuse: Elephant Crushing and Street Elephants in Thailand"
I'm pleased to present this guest post from animal activist and writer Mike Jaynes. Mr. Jaynes' works have appeared in The Animals Voice magazine and www.allcreatures.org, as well as many other print publications and Internet sites, both animal- and non-animal-related. Next week he will be speaking at the annual Animal Rights National Conference just outside Washington, DC.
In this essay, he writes from knowledge and passion about the violent, culturally-sanctioned exploitation of elephants in Thailand. He also points out things you can do to help these magnificent but abused and endangered creatures.
What a shame that we so horribly mistreat such gentle giants. Far too often, the cruelty inflicted on elephants and other animals is cloaked in "tradition." That's no excuse. Why not start new traditions of compassion and friendship?
Deep thanks to Mike Jaynes for his advocacy and for spreading the word about the plight of captive elephants and showing us how to help them.
In this essay, he writes from knowledge and passion about the violent, culturally-sanctioned exploitation of elephants in Thailand. He also points out things you can do to help these magnificent but abused and endangered creatures.
Cultural Traditions Engendering Abuse: Elephant Crushing and Street Elephants in Thailand
I have been writing and speaking on behalf of captive elephants in the United States. Some 600 elephants are in circuses, zoos, magic acts, or other small menageries in America and even though they receive rudimentary protection from the Animal Welfare Act (AWA), they have crushingly restricted lives. It is largely the arcane tradition of animal circuses that is culpable for the imprisonment of these 600 elephants. I will be speaking at the United States National Animal Rights Convention in Washington D.C. in August, 2008, and captive elephants remain one of my central foci; however, my elephant research has taken me to other arenas of elephant suffering and I have recently learned of "street elephants" used in urban Thailand and other places. It would do well to take a moment and think of these highly endangered Asian elephants and their particular plight. In the current animal advocacy world, much work is being done educating the public about mass confinement factory farming, the fur industry, veganism, and the like. This is wonderful. Nevertheless, I have noticed that the plight of the performing elephant (and other performing animals) tend to not get as much focus and in America, the street elephant of Thailandthough the recipient of National Geographic's attentionis virtually unheard of. They are suffering, and we should learn about them.
Street elephants are bought by Thai citizens and used to perform tricks on the streets of Bangkok and other cities. Elephants have not evolved to live and work in an urban environment with constant traffic and tourist noise, exhaust fumes, and subject to people with little or no formal training in proper elephant care. Akin to the carriage ride horses forced to work in urban environments such as New York, this atmosphere is atrocious for these kind elephant individuals who need vast spaces to walk and need their close family units for social development and care. Never intending to stereotype any groups, undoubtedly some of these elephants' keepers –or mahouts- undoubtedly care a great deal for these animals and attempt to give them proper care. Nonetheless, a preponderance of horrendous stories of neglect and abuse exist regarding these captive elephants. Before further discussion regarding street elephants, it is useful to point out that street elephants are rather docile and tame, and the method in which that tameness is acquired is disturbing. I recently learned of a technique called "crushing."
Away from the cities in rural Thailand, to domesticate elephants a device called a "crush" is often utilized. It is a large steel contraption which holds the elephant secure. While immobilized, village men drive nails into the elephant's ears and feet and there is no dearth of villagers who are willing to help in this process as it is a long tradition and seen as vital to the survival of their economy. Along with this pain application, sleep-deprivation, hunger, and thirst are utilized in order to break the elephant and make it manageable by its owners. The efficacy of these techniques is absolute; with enough pain the elephants submit and become docile most every time. As reported in National Geographic's online edition, elephants have helped make Thailand a prosperous country with their sacrifices. The country's elephant population has been reduced to five percent of what it once was and of the remaining 6,000 around half of them are domesticated. Animal advocacy minded activists and thinkers question how this method of crush training the elephant honors the animals that they claim to highly regard. The elephant crush largely only exists in rural villages throughout Asia and still is used despite widespread and vocal protest from animal rights activists and others concerned with these animals. Thai traditionalists feel the crush is the only way to train these animals. A 91 year old shaman and spiritual leader says the crush is the only effective method. He says, "If elephant doesn't go through this [the painful crush training], elephant can't be trained" (Hile, 2002, pg. 2). It is thought shamans such as he use black magic to help the elephant break its ties to its mother and he is widely honored where he visits. Once broken, the elephant can assist as a beast of burden and mode of transportation. It is cultural mores and traditions such as this which engenders these practices. And many of these crushed elephants are the same ones who end up working the streets of the big Thai citiesBangkok, Nonthaburi, Pak Kret, Hat Yai, Chaing Mai and others.
I would also like to be clear that when elephants were used in logging camps in Thailand, it is generally thought their fate was considerably worse. In 1989, Logging was banned and some Thai elephants began working at tourist parks carrying tourists on forest treks or performing tricks for them. And of course there are many people and some organizations within Thailand working to save their remaining elephants. One such place is Sangduen Chailert's Elephant Nature Park just north of Chaing Mai where Chailert and a staff of mahouts care for elephants who have been retired from service or are too sick to work. Some street elephants get hit by cars, buses, and other obstacles while working in the streets. Many of them display scars on their head or holes in their ears, sure signs of the use of the ankus, or bullhook, to control and guide them. Due to walking long distances from the suburbs to reach the cities, the elephants often get sick from the heat and breathing the fumes of the traffic and their joints and feet often get ravaged from the pavement. The mahouts will sell overpriced bananas and fruits to tourists so they can feed the elephants who have been trained to waggle or to move about in an amusing manner. Some of the poorer mahouts have taken to simply using their street elephants to simply help them beg. Due to the acumen of some elements of the Thai government, this has been outlawed in the cities but it wasn't until pressure from the public and Thai organizations that the ban was more heavily enforced. As it remains today, the street elephants and their handlers make their way into the cities at night and often continue begging and otherwise make money for their masters. In cities such as Bangkok, as one can imagine, the authorities simply have more on their minds than street elephants. Quite unfortunate.
Again only around six thousand elephants remain in Thailand and it is thought a century ago there were upwards of 100,000. There are ways in which you can help the Thai street elephants who are undoubtedly suffering on the streets in an unnatural environment this very moment. One can donate to Thai conservation programs such as the Elephant Nature Park, which lets people foster an elephant. ENF is perhaps one of the best and most hopeful rays of hope for Thai Asian elephants. Ways to help are plentiful: you can tell your friends about the plight of the Thai street elephant and write blogs or op-ed pieces for your local newspapers. Sometimes simply purchasing an item such as a t-shirt and wearing it can help spread awareness. The Elephant Nature Foundation has a section on its website (elephantnaturefoundation.org) on how to host a fundraising dinner party for truly motivated activists. Encourage visitors to Asia not to visit elephant camps that give rides to visitors or make their elephants do tricks, as this is a form of abuse (Thailand does have plenty of these types of elephant parks, one should know). For Thai bound travelers, many elephant parks allow volunteers or even offer wonderful "voluntourism" opportunities which are often hard working cheap ways to travel abroad and see wildlife and elephants. You could also become a foster parent to an elephant for about $60 USD. At ENF's website, potential foster parents can read through biographies of elephants and choose one to foster. Many, if not all, of their elephants were rescued from logging camps, trekking companies, street situations, or nursed back to health after horrible injuries; therefore, there truly is no wrong choice regarding which elephant to sponsor. And at the very least, you could sign this current petition urging the end of the use of street elephants in Thailand at http://www.gopetition.com/petitions/remove-elephants-from-the-streets-of-thai-cities.html.
Street elephants are bought by Thai citizens and used to perform tricks on the streets of Bangkok and other cities. Elephants have not evolved to live and work in an urban environment with constant traffic and tourist noise, exhaust fumes, and subject to people with little or no formal training in proper elephant care. Akin to the carriage ride horses forced to work in urban environments such as New York, this atmosphere is atrocious for these kind elephant individuals who need vast spaces to walk and need their close family units for social development and care. Never intending to stereotype any groups, undoubtedly some of these elephants' keepers –or mahouts- undoubtedly care a great deal for these animals and attempt to give them proper care. Nonetheless, a preponderance of horrendous stories of neglect and abuse exist regarding these captive elephants. Before further discussion regarding street elephants, it is useful to point out that street elephants are rather docile and tame, and the method in which that tameness is acquired is disturbing. I recently learned of a technique called "crushing."
Away from the cities in rural Thailand, to domesticate elephants a device called a "crush" is often utilized. It is a large steel contraption which holds the elephant secure. While immobilized, village men drive nails into the elephant's ears and feet and there is no dearth of villagers who are willing to help in this process as it is a long tradition and seen as vital to the survival of their economy. Along with this pain application, sleep-deprivation, hunger, and thirst are utilized in order to break the elephant and make it manageable by its owners. The efficacy of these techniques is absolute; with enough pain the elephants submit and become docile most every time. As reported in National Geographic's online edition, elephants have helped make Thailand a prosperous country with their sacrifices. The country's elephant population has been reduced to five percent of what it once was and of the remaining 6,000 around half of them are domesticated. Animal advocacy minded activists and thinkers question how this method of crush training the elephant honors the animals that they claim to highly regard. The elephant crush largely only exists in rural villages throughout Asia and still is used despite widespread and vocal protest from animal rights activists and others concerned with these animals. Thai traditionalists feel the crush is the only way to train these animals. A 91 year old shaman and spiritual leader says the crush is the only effective method. He says, "If elephant doesn't go through this [the painful crush training], elephant can't be trained" (Hile, 2002, pg. 2). It is thought shamans such as he use black magic to help the elephant break its ties to its mother and he is widely honored where he visits. Once broken, the elephant can assist as a beast of burden and mode of transportation. It is cultural mores and traditions such as this which engenders these practices. And many of these crushed elephants are the same ones who end up working the streets of the big Thai citiesBangkok, Nonthaburi, Pak Kret, Hat Yai, Chaing Mai and others.
I would also like to be clear that when elephants were used in logging camps in Thailand, it is generally thought their fate was considerably worse. In 1989, Logging was banned and some Thai elephants began working at tourist parks carrying tourists on forest treks or performing tricks for them. And of course there are many people and some organizations within Thailand working to save their remaining elephants. One such place is Sangduen Chailert's Elephant Nature Park just north of Chaing Mai where Chailert and a staff of mahouts care for elephants who have been retired from service or are too sick to work. Some street elephants get hit by cars, buses, and other obstacles while working in the streets. Many of them display scars on their head or holes in their ears, sure signs of the use of the ankus, or bullhook, to control and guide them. Due to walking long distances from the suburbs to reach the cities, the elephants often get sick from the heat and breathing the fumes of the traffic and their joints and feet often get ravaged from the pavement. The mahouts will sell overpriced bananas and fruits to tourists so they can feed the elephants who have been trained to waggle or to move about in an amusing manner. Some of the poorer mahouts have taken to simply using their street elephants to simply help them beg. Due to the acumen of some elements of the Thai government, this has been outlawed in the cities but it wasn't until pressure from the public and Thai organizations that the ban was more heavily enforced. As it remains today, the street elephants and their handlers make their way into the cities at night and often continue begging and otherwise make money for their masters. In cities such as Bangkok, as one can imagine, the authorities simply have more on their minds than street elephants. Quite unfortunate.
Again only around six thousand elephants remain in Thailand and it is thought a century ago there were upwards of 100,000. There are ways in which you can help the Thai street elephants who are undoubtedly suffering on the streets in an unnatural environment this very moment. One can donate to Thai conservation programs such as the Elephant Nature Park, which lets people foster an elephant. ENF is perhaps one of the best and most hopeful rays of hope for Thai Asian elephants. Ways to help are plentiful: you can tell your friends about the plight of the Thai street elephant and write blogs or op-ed pieces for your local newspapers. Sometimes simply purchasing an item such as a t-shirt and wearing it can help spread awareness. The Elephant Nature Foundation has a section on its website (elephantnaturefoundation.org) on how to host a fundraising dinner party for truly motivated activists. Encourage visitors to Asia not to visit elephant camps that give rides to visitors or make their elephants do tricks, as this is a form of abuse (Thailand does have plenty of these types of elephant parks, one should know). For Thai bound travelers, many elephant parks allow volunteers or even offer wonderful "voluntourism" opportunities which are often hard working cheap ways to travel abroad and see wildlife and elephants. You could also become a foster parent to an elephant for about $60 USD. At ENF's website, potential foster parents can read through biographies of elephants and choose one to foster. Many, if not all, of their elephants were rescued from logging camps, trekking companies, street situations, or nursed back to health after horrible injuries; therefore, there truly is no wrong choice regarding which elephant to sponsor. And at the very least, you could sign this current petition urging the end of the use of street elephants in Thailand at http://www.gopetition.com/petitions/remove-elephants-from-the-streets-of-thai-cities.html.
What a shame that we so horribly mistreat such gentle giants. Far too often, the cruelty inflicted on elephants and other animals is cloaked in "tradition." That's no excuse. Why not start new traditions of compassion and friendship?
Deep thanks to Mike Jaynes for his advocacy and for spreading the word about the plight of captive elephants and showing us how to help them.
Labels: animal rights conference, AR2008, elephants, Mike Jaynes, Thailand
Comments:
Here's another way to help, go vegan! And educate those around you about veganism and its role in the abolition of all animal exploitation. I'm not sure why Mike seems to think that veganism is not a means to the end of this exploitation. I hope that those organizations that do directly help them is doing so with a consistent message of ending our use of all animals.
I was also appalled that he called them beasts! What a horrible and oppressive word to use when discussing someone you claim to care for.
I was also appalled that he called them beasts! What a horrible and oppressive word to use when discussing someone you claim to care for.
Hi jonben,
I don't think that Mike was dismissing veganism but rather honing in on specific actions one could take that directly address the plight of the captive Thai elephants.
Fair point on "beasts" and other legacy language that may reflect an oppressive and disrespectful mindset about animals. Maybe that wasn't the best choice of word to use. However, words often have a wide variety of connotations depending on their context, and my read was that Mike used "beasts" in a more respectful way, partly out of affection, and partly to convey elephants' grandeur. My strong impression from reading the article is that he has a deep reverence for these animals and does not think of them in any lowly way.
(Even the word "brutal," which many vegans, including me, use frequently, has a very speciesist root. But I hope that people usually can get that I'm using it an anti-exploitative way when I include in writings about our violent mistreatment of animals.)
I'll see if Mike wants to answer your concerns directly, lest I mis-speak on his behalf.
A little more on veganism. Of course it is important to divest one's self as much as practical from exploitative attitudes and behaviors. Becoming vegan is a powerful manifestation of that, and it can have profound positive effects on one's general lifestyle and overall philosophy of purpose of life. In addition, educating others on the moral, environmental, and perhaps health reasons for going vegan can bring much peace, abatement of suffering, and justice to the world.
But there's nothing wrong with also letting people know about cruel practices that may not be widely known and about petitions that protest and hopefully end specific abusive practices, especially if they are occuring in places in the world where we might not have much opportunity for direct outreach and activism. Mike has presented some measures that non-vegans and vegans alike can take, in addition to everything else they're doing on behalf of animals.
I don't think that Mike was dismissing veganism but rather honing in on specific actions one could take that directly address the plight of the captive Thai elephants.
Fair point on "beasts" and other legacy language that may reflect an oppressive and disrespectful mindset about animals. Maybe that wasn't the best choice of word to use. However, words often have a wide variety of connotations depending on their context, and my read was that Mike used "beasts" in a more respectful way, partly out of affection, and partly to convey elephants' grandeur. My strong impression from reading the article is that he has a deep reverence for these animals and does not think of them in any lowly way.
(Even the word "brutal," which many vegans, including me, use frequently, has a very speciesist root. But I hope that people usually can get that I'm using it an anti-exploitative way when I include in writings about our violent mistreatment of animals.)
I'll see if Mike wants to answer your concerns directly, lest I mis-speak on his behalf.
A little more on veganism. Of course it is important to divest one's self as much as practical from exploitative attitudes and behaviors. Becoming vegan is a powerful manifestation of that, and it can have profound positive effects on one's general lifestyle and overall philosophy of purpose of life. In addition, educating others on the moral, environmental, and perhaps health reasons for going vegan can bring much peace, abatement of suffering, and justice to the world.
But there's nothing wrong with also letting people know about cruel practices that may not be widely known and about petitions that protest and hopefully end specific abusive practices, especially if they are occuring in places in the world where we might not have much opportunity for direct outreach and activism. Mike has presented some measures that non-vegans and vegans alike can take, in addition to everything else they're doing on behalf of animals.
[Posted on behalf of Mike Jaynes.]
Jonben,
Thanks for reading my article and commenting. As an active elephant researcher and writer, I assure you I do indeed love and respect eles. The use of the term "beasts" was indeed an attempt to emphasize their grandeur and was meant with no speciest connotation. However, I could see your point so I requested that Gary change the term to a more respectful one.
As for not mentioning veganism, again Gary was spot on. As an animal advocacy writer, I tend to specialize in captive/performing eles and whale sharks and here I was specifically attempting to provide a synoptic Thai article and posit some tangible methods to specifically help captive Thai eles.
As for the legitimate Nature Parks and other elephant conservation organizations in Thailand that are trying to help the Asian ele, their message of helping elephants is consistent and they are doing amazing things.
In my specialized research on elephants I have come to take a position some feel to be controversial. Simply, I do not feel veganism is a panacea. I do feel it is important, but it will not solve all the NHA [nonhuman animal] problems in the world, as many think it will. Veganism is but one outgrowth of a true philosophical and practical commitment to give complete moral consideration to NHAs...I don't believe it is the stopping point or end goal. In this piece, I was just focusing on an aspect of NHA abuse that is generally not well known in hopes of spreading knowledge about those terribly suffering Thai eles (the ones still used in illegal logging camps are also in horrendous situations. In 1989 the Thai govt. banned all logging but it still continues. Logging eles are worked horrendous hours usually at night so they stand a smaller chance of getting spotted by authorities. After years of pushing these elephants to horrendous physical limits they are often abandoned at these elephant nature parks by their mahouts where some are nursed back to health and live for a short while and some do not. And of course some are sold and butchered for meat. This is a crushingly sad and most brutal abuse of the elephant and my focus is on spreading awareness of them and their plight.) Sadly, veganism often doesn't help them.
I'll explain.
E.g., I have interviewed culinary vegans who attend animal circuses and zoos and they often feel that they are doing their part by having their truly vegan diet. This does nothing to help captive and performing NHAs.
Often, after one goes vegan or vegetarian there are other places one still has to go. And plenty of non-vegans/non-vegetarians decide to do a great deal to help eles and I am most thankful for them while recognizing the moral inconsistency of their choice to help eles and continue to eat pigs, chickens, and so on when I know, as we all do, farmed NHAs deserve just as much moral consideration as the ele.
However, I choose to often not bring their moral divide and ethical disconnect to their consciousness in these shorter specific pieces in hopes of not alienating them from the specific problem at hand...I save that for my longer and more philosophical and rigorously ethically theorized works which tend to be less synoptic and brief.
But I thank you Jonben, for you have made me be still for a moment and ponder these things. It is true I do not focus on veganism, and I will probably retain my current foci. However, I am extremely glad there are vegan abolitionists such as yourself out there doing the work you do; we are all interconnected and depend on each other, us NHA advocates of all levels of philosophical commitment. Your efforts, my efforts, and all AA efforts will truly usher in the world we dream of one day seeing in our wildest and burning dreams.
-Mike
Jonben,
Thanks for reading my article and commenting. As an active elephant researcher and writer, I assure you I do indeed love and respect eles. The use of the term "beasts" was indeed an attempt to emphasize their grandeur and was meant with no speciest connotation. However, I could see your point so I requested that Gary change the term to a more respectful one.
As for not mentioning veganism, again Gary was spot on. As an animal advocacy writer, I tend to specialize in captive/performing eles and whale sharks and here I was specifically attempting to provide a synoptic Thai article and posit some tangible methods to specifically help captive Thai eles.
As for the legitimate Nature Parks and other elephant conservation organizations in Thailand that are trying to help the Asian ele, their message of helping elephants is consistent and they are doing amazing things.
In my specialized research on elephants I have come to take a position some feel to be controversial. Simply, I do not feel veganism is a panacea. I do feel it is important, but it will not solve all the NHA [nonhuman animal] problems in the world, as many think it will. Veganism is but one outgrowth of a true philosophical and practical commitment to give complete moral consideration to NHAs...I don't believe it is the stopping point or end goal. In this piece, I was just focusing on an aspect of NHA abuse that is generally not well known in hopes of spreading knowledge about those terribly suffering Thai eles (the ones still used in illegal logging camps are also in horrendous situations. In 1989 the Thai govt. banned all logging but it still continues. Logging eles are worked horrendous hours usually at night so they stand a smaller chance of getting spotted by authorities. After years of pushing these elephants to horrendous physical limits they are often abandoned at these elephant nature parks by their mahouts where some are nursed back to health and live for a short while and some do not. And of course some are sold and butchered for meat. This is a crushingly sad and most brutal abuse of the elephant and my focus is on spreading awareness of them and their plight.) Sadly, veganism often doesn't help them.
I'll explain.
E.g., I have interviewed culinary vegans who attend animal circuses and zoos and they often feel that they are doing their part by having their truly vegan diet. This does nothing to help captive and performing NHAs.
Often, after one goes vegan or vegetarian there are other places one still has to go. And plenty of non-vegans/non-vegetarians decide to do a great deal to help eles and I am most thankful for them while recognizing the moral inconsistency of their choice to help eles and continue to eat pigs, chickens, and so on when I know, as we all do, farmed NHAs deserve just as much moral consideration as the ele.
However, I choose to often not bring their moral divide and ethical disconnect to their consciousness in these shorter specific pieces in hopes of not alienating them from the specific problem at hand...I save that for my longer and more philosophical and rigorously ethically theorized works which tend to be less synoptic and brief.
But I thank you Jonben, for you have made me be still for a moment and ponder these things. It is true I do not focus on veganism, and I will probably retain my current foci. However, I am extremely glad there are vegan abolitionists such as yourself out there doing the work you do; we are all interconnected and depend on each other, us NHA advocates of all levels of philosophical commitment. Your efforts, my efforts, and all AA efforts will truly usher in the world we dream of one day seeing in our wildest and burning dreams.
-Mike
Hi Mike,
Thanks for commenting! I should have explicitly stated that by veganism I meant a consistent philosophical frame work of abolition, not a diet. Clearly people who eat vegetables but exploit nonhuman animals in some other way are not going to help abolish animal exploitation. Likewise those that recognize a particular form of animal exploitation as wrong, but who fail to incorporate a consistent message of abolition in both their lives and their AR efforts, are frustrating what should be their own goals.
Vegan education should be an integral component of any effort to inform the public of the unjustified exploitation of nonhuman animals. Direct action on behalf of particular species (such as donating to ele sanctuaries) and educating people on the particular forms of exploitation that a species is subject to is important. However, without a consistent platform, clearly stating that all nonhumans deserve to be free from human control and abuse, such efforts risk missing a key opportunity to present the case for abolition.
When you say "They are suffering, and we should learn about them." I absolutely agree, but you shouldn't ignore the role that vegan education can play in eliminating this form of exploitation.
Should we be informing people of particular abuses one-by-one? Should we compel people to stop abusing eles, and then compel them to stop abusing horses, and then compel them to stop using animals for fur, and then compel them to stop using animals for food, etc...?
No! Obviously we need to inform people that the exploitation of all nonhumans must be stopped, hence we need to incorporate vegan education into all of our efforts.
Thanks for commenting! I should have explicitly stated that by veganism I meant a consistent philosophical frame work of abolition, not a diet. Clearly people who eat vegetables but exploit nonhuman animals in some other way are not going to help abolish animal exploitation. Likewise those that recognize a particular form of animal exploitation as wrong, but who fail to incorporate a consistent message of abolition in both their lives and their AR efforts, are frustrating what should be their own goals.
Vegan education should be an integral component of any effort to inform the public of the unjustified exploitation of nonhuman animals. Direct action on behalf of particular species (such as donating to ele sanctuaries) and educating people on the particular forms of exploitation that a species is subject to is important. However, without a consistent platform, clearly stating that all nonhumans deserve to be free from human control and abuse, such efforts risk missing a key opportunity to present the case for abolition.
When you say "They are suffering, and we should learn about them." I absolutely agree, but you shouldn't ignore the role that vegan education can play in eliminating this form of exploitation.
Should we be informing people of particular abuses one-by-one? Should we compel people to stop abusing eles, and then compel them to stop abusing horses, and then compel them to stop using animals for fur, and then compel them to stop using animals for food, etc...?
No! Obviously we need to inform people that the exploitation of all nonhumans must be stopped, hence we need to incorporate vegan education into all of our efforts.
Hi jonben,
Thanks for your thoughtful comments as usual. Your dedication to animals consistently shines through. This is not empty flattery.
Thanks also for defining veganism as an ethical framework as opposed to a diet; I think that helps avoid unnecessary semantic misunderstandings.
I agree that vegan education should play an integral role in ending exploitation and exploitative desires - and thus in promoting peace and justice.
I do, however, think there is a place for both general moral education/inspiration/encouragement as well as specific "here's a problem and here's how to help" outreach.
One the one hand, I think it is important to present moral philosophies and guidelines for living, so that we can create societies in which people respect animals and not only cease to exploit them but have no desire to do so in the first place.
OTOH, often when people get involved in abolishing a particular cruelty, long before they embrace (much less practice) veganism in its totality, that experience can be an eye-opener that leads to greater awareness of the wrongness of exploitation in general, as well the motivation to end it. I remember way back when, I got involved in helping to save some feral cats, and it really got me to thinking about how we treat all animals.
There is no need to strictly go in sequence in terms of publicizing and ending abuses, one species at a time. In fact, on a practical level that would be nearly impossible and who knows if we'd ever get to step 2. Many forms of activism and campaigns can and do occur simultaneously. Having said that, often people's first activism is on behalf of wildlife and companion animals, since in those instances they are unimpeded by conflicts of interest and the human nature to defend one's habits (e.g., eating meat). Many vegan activists (including me) leverage that budding concern to show people how there is no ethical difference between an elephant and the animals on their plates.
I actuallty like to go beyond veganism when possible in my outreach, and incorporate veganism as part of a more comprehensive worldview that cultivates peace, harmony, reverence, and spiritual connectedness toward all living creatures. Cessation of hostility is necessary but does not nearly describe the love I think we can and should (and, ultimately, want to) show to our fellow travelers, human and non-human. IOW, let's aim for the peaceable kindgom, not just detante.
Thanks for your thoughtful comments as usual. Your dedication to animals consistently shines through. This is not empty flattery.
Thanks also for defining veganism as an ethical framework as opposed to a diet; I think that helps avoid unnecessary semantic misunderstandings.
I agree that vegan education should play an integral role in ending exploitation and exploitative desires - and thus in promoting peace and justice.
I do, however, think there is a place for both general moral education/inspiration/encouragement as well as specific "here's a problem and here's how to help" outreach.
One the one hand, I think it is important to present moral philosophies and guidelines for living, so that we can create societies in which people respect animals and not only cease to exploit them but have no desire to do so in the first place.
OTOH, often when people get involved in abolishing a particular cruelty, long before they embrace (much less practice) veganism in its totality, that experience can be an eye-opener that leads to greater awareness of the wrongness of exploitation in general, as well the motivation to end it. I remember way back when, I got involved in helping to save some feral cats, and it really got me to thinking about how we treat all animals.
There is no need to strictly go in sequence in terms of publicizing and ending abuses, one species at a time. In fact, on a practical level that would be nearly impossible and who knows if we'd ever get to step 2. Many forms of activism and campaigns can and do occur simultaneously. Having said that, often people's first activism is on behalf of wildlife and companion animals, since in those instances they are unimpeded by conflicts of interest and the human nature to defend one's habits (e.g., eating meat). Many vegan activists (including me) leverage that budding concern to show people how there is no ethical difference between an elephant and the animals on their plates.
I actuallty like to go beyond veganism when possible in my outreach, and incorporate veganism as part of a more comprehensive worldview that cultivates peace, harmony, reverence, and spiritual connectedness toward all living creatures. Cessation of hostility is necessary but does not nearly describe the love I think we can and should (and, ultimately, want to) show to our fellow travelers, human and non-human. IOW, let's aim for the peaceable kindgom, not just detante.
Wow, this "crushing" is one of the most disturbing things I've read in a very long time, and I had no idea it was being done to elephants. Thanks for posting about it.
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