Not every perspective is provable to everyone

Not every perspective is provable to everyone, attitudes are influenced by positions

People don’t see themselves under primarily biological terms, they say their culture and their social life is a proof of being more than just driven by instinctual biologically explainable factors. They say the have their mind, their spirit, their thinking.

A perspectival shift to not see nonhumanity under biological terms primarily, does not need a proof, it needs the will to take another stance towards our environment. Seeing nonhumanity non-biologically and as individuations of Life in its own merits, seems to be unwanted and is treated almost like a form of “blasphemy” against an almighty scientifical system of categorization in our current societies and their Zeitgeists. Stances, positions are however not a matter of proof so much, but much more of choosing a specific perhaps differing standpoint and a perhaps fundamentally different angle of perspective – and that might be one that can’t be proven to the other side, since their outlook is so much predetermined by their own interest.

In the case of evaluating the own interest and the interest of others, operating with proof to privilege one side while disadvantaging the other, forces us to think in one direction only. We assume that it is objectively proven or probable that for instance nonhumans lose less if they die compared to humans, or that it is objectively provable that the reasoning of nonhumans can be behaviouristically determined and would not be autonomous. Proof selects a supposedly objective framework of reference, if you chose another framework of reference you come to a different kind of conclusion: an example, the starkest one perhaps is the different perspective an ecocentric person choses versus a humancentric one at a given moment.

Collectivism, life, speciesism

How the process of life is being reflected

  • Regarding human life – some sequences are praised in extremes, while some sequences are faded out, being kept cloaked
  • Regarding nonhuman animal life – a taboo-zone within human collectivity , its continuously being suggested that their death is meaningless, compared to ours, considerations of justice are avoided
  • Ecology, discussed simply as something that has to sustain “us” humans

Gruppe Messel, Tierautonomie

Denial is part of the faunacide

Animal Rights keeps getting located too close to biology and the natural sciences, when it comes to explanations and definitions of nonhuman animal life.

Why aren’t Human Rights a matter of mostly natural sciences? Why do we see human actions as expressions of social interactional communicative meaningfulness in terms of culture?

The pure continued act of denying nonhuman animals their own cultures, in particular in context with their natural environments and habitats and the forceful separation of destruction of those respectfully … is part of the ideolgical faunacide.

Antispeciesist Animal Sociology

بسیاری از مردم
برای آرمان های جمعی آنها.
حیوانات و طبیعت به آنها ثانویه است.
من با چنین افرادی مخالف هستم
من حتی آن را رد می کنم.

Ecosocial nonhumanity (1)

When > animal rights is just about supposed “instinctual biological entities” a.k.a. “species”, then no wonder if people keep reacting in defiance, as soon as practical human and theoretical nonhuman rights conflict > where RIGHTS could instead be a notion of an ethical equilibrium – as soon as the importance of how humanity and nonhuman animality factually interact with their ecosystems is being discussed.
Antispeciesist Animal Sociology

For the benefit of all nonhuman life

A world free of speciesism for the benefit of all nonhuman life as the foremost goal

In terms of Animal Rights and it’s problem field: speciesism, fighting for bettering the prospects of human survival doesn’t help a lot, because the reason why and how nonhuman animals are oppressed isn’t becoming a subject.
If we protested and criticized speciesism in the forefront, we would > implicitly discuss the protection of nonhuman habitat! The underlying rhetoric makes a difference in the goal reached.
Humanity actually sacrifices the integrity of all nonhuman life for their idea of survival. So we need humans who care about nonhuman life in a way that the direction is chosen > where all nonhuman life is being foremostly taken into ethically prioritary consideration.
Gruppe Messel, Tierautonomie

Animal Symbolism

Q: What do you think about totemism and animal symbolism and (as another form of symbolism) specific speciesist types of symbolism used to depict nonhuman animal lifes under specifically speciesist perspectives, like antlers … speciesist pictograms+ads, even some toys?

A:  Perhaps this can be reduced to “animal symbolism” which is probably a janus-faced story. What animal symbolism reveals, is the different localizations of how nonhumans are “projected” in different cultural contexts. The image created becomes visible, exact ideas remain unclear. That’s not to say that ideas and questions about the “images” can’t be rightfully phrased, yet symbolism always remains only a symbol (or token) and contains the ambiguities of such.

The ambiguity of the token itself might be even better to analyze than the images themselves, e.g.:

– You might have the image of impressive huge living animal body, yet a hunt might be indicated with spears, the ambiguity is that the animal body is depicted alife.

– You might have the impressive antlers of a dead animal body, the ascription might be that of the association being made with antlers as indicating to some people “nature’s social darwinistic rule, they believe they protect the wildlife whom they hunt at another instance”, the nonhuman referred to in the symbolism is one of the connotation of strength, culture and naturalness, yet the animal body represented or depicted is dead, the condition of death combiled with awe would indicate an ambiguity

– Or, human features in animal symbolism, can be “negatively” or “positively” connotated and are full of such ambiguities.

Definitely animal symbolism is a highly complex cultural phenomenon to decipher, in particular when it’s speciesist, because the disguise and twists of contents/information of the symbol-coding manifests authority and power.

Pictures or symbols of nonhuman animal bodys at Göbekli Tepe, Turkey.

Earthworms and animal rights

We believe that if our common notion of animal rights excludes invertebrates, like earthworms, we need to a.) analyze the speciesist paradigms that segregate animality, and b.) question the legitimacy of a solely humancentric (ethical, legal and philosophical) conception of a fundamental “right” on life and freedom.
Antispeciesist Animal Sociology

An autoethnographic note

This poem is a biographical sum up of what I think about the condition we live in, the zoocide we as “humanity” as a collective commit or support in some form of compliance unless we speak out against the fundamentals of (foremostly I believe biologistical) speciesism these days …

I wrote this in the 1990, posted it with a pic of myself from 1982 in 2007 here as a pdf:

Now I blog it.


SheHe puts himherself at the centre of alleverything – they
have sex and heshe comes out new and fresh –

again one more to add up to the all-human universe –
animal waste is waste that matters animals – adding up waste, mouth open for waste, so that
something fresh can come out healthy humanely, as necessary necessary necessary
human, for humanity enlargening its meaning with own individual density
human genuis 6 billion fold unity –

to add up animals inferiority dying out – on TeleVisi weighed out in just scales one dying out,
the big rest spreading out animal waste in secrecy –
breath human breath animal breath nonhuman non-existence. only in breath!

shehe put himherself at where shehebreathes, where else could the human individual feel
himherself triggering another desire, to put the outbreath in the centre outside –
dying out animal irrelevance no relevant breath –
comes from nonexistence tomorrow, in nonexistent animals that waste himher self-centers,
tomorrow shelved in memory history –

its blood takes part as supporting her his individual strength, the sex that procreates –
as history and in their own self important memory, the self-centred memory that is
commonly shared, and human individual sex history can’t be shared by unuseful genetic
aberrations in her desire – in his desire he makes the game his game – unifold
togetherness against unifold genepools that won’t make the game – …A=>

A=>… heshe share theirs to clear up more animal waste.
the I, the you, the us, the heshe “self-centres”, that keep up the game.

it turns on to be the superior game and it thrills to use reality, the physical fact, against
reality. a new nature game and the self-centered own history that finds itself in humansexual individuality, in the human individual physicalness, runs the game in the universe,
makes the game a rule, takes a bit out of the impossible (impossibility!) makes it it it it pain