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?! 
@tierlichkeit
, gruppe messel
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No one wants to take responsibility for their speciesism

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No one wants to take responsibility for their speciesism
not the religions, the religious
not the philosophies, the philosophers
not the natural sciences, the natural scientists …
when you when you ask them.
Respecting nonhuman autonomy, respecting nonhuman groups, individuals, cultures, ecologies … seems to be a matter of wilful and an out-of-nowhere-happening sort of empathical enlightenment? The distinct reasons for nonhuman oppression being rooted in our cultures and societies, in our histories thus, are simply being kept unadmitted, undisclosed.

Gruppe Messel, Tierautonomie / Animal Autonomy, specifics of speciesism: no one takes responsibilities

Your God

religious_murder

If your God decrees you to sacrifice
someone else’s life, other life …
If your God takes pleasure in
another life’s pain, in another life’s death
tell me
what God is that?

Religious sacrifice of nonhuman animal life,
Think about it.

Palang @ niceswine

Sacrifices, how dare they sacrifice our beloved ones, our hearts……..
Religion, a choice, and how can someone accept Gods who disrespect our lives? Animal lives.
Some take religion as “god given”, but it expresses only their own, their very own collectively nourished thinking.

A superficiality problem

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Problems of superficiality are still relatively prevalent in the current vegan movement

Why veganism is not an automatic remedy against social and political superficiality?

Social:

1. -isms prevail despite e.g. most prominently the reckognizable intersectionality discussion.

2. Levels of ‘internal’ and ‘external’ communication aren’t being (critically) reflected within the vegan mainstream.

3. The idea of veganism is not structurally improved in terms of nonhuman-inclusiveness, food-justice, classism, e.g.

Politically:

1. Veganism is segregated out of the context of why speciesism “turned” nonhuman animals into ressources and commodities in the first place, i.e. the ethical debate is not lead in these terms by a vegan rethoric.

2. Historical and cultural contextualizations with a vegan praxis aren’t evaluated and built in the collective consciousness and awareness of the movement. Change is being sought from within only roughly pronounced socio- and enviro-political relations, veganism as a player stays on one plane level due to reduced political contextualizations.

3. Closed clusterizations function like quasi-pluralistic selforganizing (hence also features of movement) – the created system remains closed in its own political mechanisms.

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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’).

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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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

Physical death and the lust of viewing

If veganism excludes in the ingestion of animal parts, why not the visible use as objects to watch for trifle reasons. Does anybody have to see death on display in order to get enlightened, informed or educated? And even that would be a trifle reason to objectify the psychical integrity of a dead animal.

Who would it be okay to display? Whose body parts would you display? Unter what circumstances?

A human is supposed to look relativeley anonymous in order to be publicly diplayed, with nonhuman animals people suppose their individiality does not count “as much” when taxidermically prepared. We face many double standards in who can be and who can’t be displayed and the manner and purpose of displayal.

A long and highly problematic issue. However as vegans and even more so as animal rights and animal dignity allies we state that:

bodys and body parts of animals are ethically extremely problematic and should never be used in exhibits – neither in informative nor in arts displays. The only exceptions should meet equal standards such as in e.g Guidance for the Care of Human Remains in Museums, or Exhibition Ethics, meaning equally, nonhuman animal remains should if also only be exhibited as valid agents of (inter-species) social life, taking into consideration the physical integrity and diginty of an individual nonhuman animal’s life. Everything else comes down to an objectification of nonhuman animals.

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Negative interfaces of ethical failure:
Displays of human bodies/body parts in exhibitions
Displays on nonhuman animal bodies/body parts in exhibitions are degrading.
Feeding the objectifying voyeurism of human spectators, educating them in talking about others, and not about being empathetic and concerned about the other, dead individual. Or would you display your loved ones for everyone to watch dead on display?

Gruppe Messel / Tierautonomie / Animal Autonomy