Anything you think is reasonable to do for Animal-, Earth-and Human Rights is effective activism. Liberation work functions in all layers on all levels – also because that’s how dense oppressive structures and systems work. Uprooting deeply engrained injustices makes your individual power necessary all around.
Gruppe Messel, Tierautonomie / Animal Autonomy
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
Specifics of speciesism: History, how we see “the past” and how we preserve “what is important”.
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.
- 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.
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
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.
GM / specifics of speciesism
“If you are nobody,
and people think your personality
is to be fitted on a plate
If you think the unthinkable,
In all directions,
Their narrow frameworks
They think you are nothing
That’s what they do to
You my friends
Animals.” – Person in Flesh
Specifics of speciesism: Physis and visible presence (fragment)
– 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’).
I scribbled this down for my friend hiesl @germanvegan, and we want to share these brief thoughts with everyone else …
Some basic radical antispe considerations about activities on a theoretical and practical plane
Theoretical / practical activities that help combat speciesism in the environment in your reach:
– Make being a radical antispeciesist part of your public and private personality.
– Use your possibilities to create safe-spaces for nonhuman individuals/life.
– Expect people to be able to think and reflect about social justice in a nonhuman-inclusive form.
– Use the internet e.g. or any place where you can express yourself to create postulations in order to forward radical antispeciesism – make your stance (this is also a form of self-empowerment).
– Learn weighing out positions, opinions, infos, sources, dynamics of communication via media: the AR movement isn’t a ‘clear spring’, it even harbors a lot of speciesism (like the biologistic one most often), animal-derogation, normalized speciesist-humansocieties-centered ‘megalomania’, etc. That is why the only safe way to navigate your activist field is to follow your own convictions that result from the ultimate experiences you gather together with the nonhuman contacts, friendships, relations you encounter. Animallib – or also respecting animal autonomy – aren’t empty words but should manifest in an actual antispeciesist praxis.
– “Common sense” – such as you apply in intra-human affairs – might be the best guide and the one that offers the most independent flexibility to learn and provide the freedom of thought you need.
A nonhuman-inclusive critique of the view on aesthetics and speciesism on the current Animal Rights and Animal Liberation movements (fragment)
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.
- “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.