Dislocation of oppressive systems

seeiDo you think anybody can sucessfully sell their speciesism by pretending to be anti-racist? What about people who believe that racism and speciesism are dislocated systemic forms of oppression and who prefer to stay uninformed about oppressive mechanisms/methods?! 
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, gruppe messel
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Specifics of speciesism: History, how we see “the past” and how we preserve “what is important”

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Specifics of speciesism: History, how we see “the past” and how we preserve “what is important”.

This fragment as a PDF

Our collectively built historical consciousness, the legacies nonhuman-ignorant communities and collectives value:

  • We relegate nonhuman animal history and nonhuman history in general into the natural-historic chapter of basically human history.
  • We ignore nonhuman narratives; we ignore positions outside the anthropocentric dogma when they come from nonhuman perspectives, we haven’t developed any comprehension for nonhumanity on non-speciesist levels.

If we chose a nonhuman-inclusive mode of perception and developed accesses to nonhuman notions of ‘being-in-time and socio-cultural-contexts’ in their terms (…), we’d be able to phrase nonhuman perspectivity in our words, without referring to biology or other reductive explanatory segments into which animality has continuously been relegated.

Collective memories

  • Museums, when they are about culture, thought, introspection, mental “wealth”, aesthetics: nonhumans are at best a means-to-an-end within these contexts, they are never represented as standing for their own complexity in broader nonhuman-inclusive historical contexts.
  • History in itself is seen as a concept and experienced-phenomenon only conceivable by humans, and amongst humans themselves history is being selectively purported.

Memories of nonhumanity, from their and from nonhuman inclusive perspectivities, are being nullified, consciously conceived as irrelevant and mentally achieved within any of the manifold speciesist categories of human- or rather humanitycentered perceptions.

Specifics of speciesism: Physis and visible presence (fragment)

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Specifics of speciesism: Physis and visible presence (fragment)

This fragment as a PDF

– The differing, specific physicalness of a nonhuman animal is the criterion upon which humans base their argumentation of proof: that a nonhuman animal cannot physically reason to a more complex content than the limit and quality of capacity the humans ascribe to them.

– The biological markers become an absolute-instance-of-ability in context with quality of existence and existential meaning.

– The state of being a nonhuman animal in itself becomes thus supposedly fully explicable, the constructed explicability is so far never taken our of the human-defined context, not even by their defenders.

– Only in mythological and ancient human folklore we find traces of different ascriptions to nonhuman animal physicality (partly also in childrends literature and modern folklore, but to a more humancentric extent).

– The big religious belief systems built their image of the human and god on an equal plane and set that as a standard criterion for leading a qualified reasonable life separate from the state of nature, nonhumans had been even in ancient philosophies seen as the same as ‘brute nature’ – based on their physical difference and uniqueness/specialness.

– Even today the comparison between “humanness” and “animalness” is being sought in favour of humans as the quality marker for reason and ethics, ethics, morals, reasoning, love, relations, socialness, etc. it is not fundamentally sought in different nonhuman cultures – most prominently language and philosophy as bound to the physis of the human, not the nonhuman, whereas wisdom is sought in “nature” to a huge but yet unclear and unexplained extent in humanity.

– The natural sciences were a tool when they dealt with bodies of animality, to draw separations, thus Galen and later Descartes famously vivisected, while basing on a mixture in their thought between religion and ‘natural sciences’ … Natural sciences only emboldened that certain physics are bound to certain existentual qualities, which the human will define and ‘prove’.

– A seperationist culture is being created in human social life, where humanity and animality and nonhuman life is finely segregated, basically and basically philosophically, so that people don’t even think and see anymore, but solely follow the total norm.

– Sadism, violence to the physis of nonhumanity is the warning shot, the societal execution, the harshest separator that keeps humanity an wanted and unwanted enemy to animality (as operating with fear i.e. ‘speciesist totalitarian structures’).

Specifics of speciesism: aesthetics (fragment)

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A nonhuman-inclusive critique of the view on aesthetics and speciesism on the current Animal Rights and Animal Liberation movements (fragment)

This fragment as a PDF

The Animal Rights discussion ends here:

  • The missing discussion of specifics of nonhuman oppression, in its exact manifestations as humiliation, degradation, negation, violence is currently a hinderance of further development in the political efficacy of the “Animal Rights movement”.
  • The discussion is omitted in sectors that deal with
    • interrelated oppressive systems > how is it to be specifically “food” e.g.
    • with Animal Liberation, which takes biologism uncriticized (as if not posing a problem with nonhumans, only for humans) > the entire layer of theories are not “liberated”
    • in the Human-Animal-Studies sector which so far seems to a.) separate between the quality of human versus nonhuman oppression and b.) does not contextualize with environmental ethics due to a seperative focus on nonhuman animals and humans > academic adherence creates insufficient epistemologies
  • Contextualizing animality within the broadest possible fields seems to be necessary, in order to create an adequacy in perspective on sociological, ecological, philosophical e.g. parameters and qualificators of the nonhuman situation as faced with speciesist oppression.

Specifics of oppression in speciesism: I am taking aesthetics as this is the most overlooked field of problem within the Animal Rights movement considering the powerfulness aesthetics hold in human societies and the specifics of speciesism and aesthetics as an oppressive tool.

  • Aesthetics in arts is one way in which animal degradation takes form. In which ways does this occur?
  • The exact ‘speciality’ of speciesist and/or nonhuman derogative aesthetics can be observed.
  • What makes up aesthetics in its cultural function overall. The central roles have to be considered which wilfulness (Willkür), taste/preference (Geschmack, Präferenz), mode (Machart), subjectiveness play.

Nonhuman-inclusiveness

  • “Thinking experiences” (Denkerfahrungen) of nonhumanity must be taken into account > multiplication with the perspectives of nonhuman others on the basis of e.g. the shared fact of individual existence and individuality – leaving difference and don’t require sameness (this is my posulation), yet locate “life” in “one world” (…).
  • If we exclude nonhumanness again from all possibilities of angles of narration and narrative, we keep on repeating and perpetuating the initial species-denouncing act.

Human societies “love” nature while they negate it

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Nonhumans talk with nonhumans
Nonhumans talk with ‘nature’

Humans talk about nature
and define it.

Who respects nature more? Who is more positively relevant to nature as a whole?

Nonhumans are. Human societies “love” nature while they negate it.

Nonhumanthinking

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Specific criterions of speciesist humiliations: (1) designation as a “food” resource

Fragment: Why is it important to highlight the specifics of an oppressive system: The structure of denial and negation mostly serves to “legitimize” oppression/injustice, and these kinds of ‘humilitation’ take specific forms and function as instruments of oppression. In the case of speciesism the title as: food i.e. being designated to be the food the oppressor “nourishes” him-/herself from, plays a most tragically remarkable role.

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Pastoral speciesism

In context with my fragment: Many forms of speciesism.

„Gentle“, aestheticised oppression:

Pastoral speciesism
‘domestication’ –
the act of keeping nonhuman animals
to gain every right of passage,
to define, use, kill, prepare, ingest the nonhuman animal other.

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Fragments on species-derogation, previous list: Speciesism an animal hatred.

Nonhuman-inclusive

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Nonhuman-inslusive

The term ‘veganism’ describes the ethical and practical exclusion of any animal- and animal derived product or animal-involving procedures/exploitation utilized to serve human interests. It does not say or indicate yet how nonhuman animals should be implied actively into any framework that implies humans/human societies, as a solution to the existent predominant catastrophic human-animal relation. How nonhumans can and should be included and reached out for, be addressed, implied constructively in a way that confronts the ‘animal question’ with due justice, in n toher words: the state of positively dwelling together is not so much and only indirectly put forward.*

Similalry ther term ‘speciesism’ describes the condition of ethical exclusion, now on a basically sociological level. It describes foremostly the biological categorisation yet inasmuch also other forms of categorization – such as religion, philosophical, scientific, etc. – of arbitrary derogative barriers set up by humans/’human cultures and civilization’ towards nonhuman animals.

We thought now to express the direct inclusionary level by a simple term which can be used practically and applied as a scheme to test any settings, condition … to check any given situative constellation for its nonhuman-inclusiveness!

This is about expressing an idea:

For checking anything for its nonhuman-inclusiveness you logically have to open up perspectivcs of how your view of nonhumans can be reasonable and ethically complete, appreciative and open-minded.

You can thus explicitly create, observe, discuss, design, conceptualize each and every aspect of human life in a nonhuman-inclusive approach.

Sounds perhaps too practical and maybe this seems to short a description of our idea, but we find it a helpful angle in our activities.

It should be added that our nonhuman-inclusive approach can be extended into a nonhuman-considerate direction where a seeming absence of nonhumans can be affirmative of nonhuman interests also indirectly, by a decided avoidance of promoting human concepts which openly or subtly suppress nonhumanity and nonhuman animals, but this will be discussed in a seperate, later post.

* This becomes clear e.g. in veganic projects, which 100 percent represent the vegan idea, yet exclude the question of animal life in a proactive form. Veganic projects don’t imply space for nonhuman animals to be involved in a just yet existentially directly present way.

Being radical antispe …

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A very rough expression of a feeling in regards to radical antispeciesism facing a conflict of being stuck in the middle of biologistic ‘animal lovers’ and nonhumanity-oblivious social justice clusters … :

If social justice work categorically excludes animal bodies, it’s questionable to my point of view. Saying this I don’t mean the type of implication that bases on “mild” speciesist, biologistic views of animality.

I come myself from a ‘mixed’race’ background and I have grown up in a country where you would face exclusion if you did not fit into the right image of the virtual “false-ethicity-person” and the right klischee going along with that. It’s not like all foreigners or poc or mixed-race individuals were equally accepted or discrimnated against. Much was and is dependent on the social function society ascribes you to take in the place you live.

Seeing a lot of people who come from socially comparable backgrounds such as mine working rightly for social justice, I wonder why the majority misses out on antispeciesist intersectionality though? To my point of view social justice can’t just evade questions of how concepts about animality and nature have been constructed in our societies. How can social justice turn an oblivious eye on zoocide and ecocide, when exactly those are facts that result from the very same foundations on which other oppressive systems thrived, and when those facts are taking place are all around us?

I believe that justice for humanity can hardly base on the oppressive constructs of animality and nature anymore, without being prolonged types of injustice.

Nonanthropocentric perceptions

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As a PDF

Society acts as if animal degradation and zoocide were irrelevant, they separate these type of phenomena from questions about human existence and environmental ethics. Such blind spots form part of a lacking ability to speak about the fundamentality of the human-animal relation in constructive terms.

The only way humanity’s large collectives correlate to nonhumans is by assuming the own existential meaning could be placed on top of nonhumanity in arbitrary hierarchies, assuming that animal existence was of lesser meaningfulness in the universe, in the big scope.

However, animal history, past and present, can’t be relegated into these spaces humanity have created … for killing and torture, or equally into the communication structures of demeaning anthropocentrist propaganda, into any of the institutions of speciesism (ranging from zoological gardens to natural science museums), or into cultural murderous-rape habits of consumption:

Nonhuman cultural history is the life of this universe’s animal inhabitants, and not all human individuals would ever lie about this “crossroads truth” in human perception.

Gruppe Messel / Tierautonomie / Animal Autonomy