Fragments on Zoocide I

Yes we can extend our discussion of > forms totalitarianism > to imply an outlook on the ongoing zoocide and ecocide.

Antispeciesist Animal Sociology

Gruppe Messel: Fragments on Zoocide I, PDF

Antispeciesism is not necessarily what speciesism isn’t

People who consider themselves to be antispeciesists mostly don’t see or don’t want to discuss the links between: ecocide, genocide and zoocide. The term and notion of a zoocide does not even exist for most in that correlation in their terminology. Many still hold the same assumptions about animality that base on ethical histories and theories within philosophy, religion, natural sciences that are the very cause of speciesism. Loving nonhuman animals at the same time as quoting biologist data for instance and instead of coining own liberated terms, antispeciesism today does not equal consistent antispeciesist thought so far. It helps with the symptoms but harms at the same time, by cementing nonhumans into a slippery slope concept of freedom and dignity.

Rights claimed only go as far as theories about nonhuman animals are compatible with it. Not breaking with the power of human definition, antispeciesism today misses to acknowledge that nonhuman animals are oppressed in the first place in their very own qualities of who they are, in their identities independent of humancentric frameworks. The denial of their independence happens parallel to them being bereft of their physical freedom and integrity, parallel to being tortured and murdered and physically, objectified to a human will to cause them the ultimate pain … .

Nonanthropocentric perceptions

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.

Being radical antispe …

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 cliché going along with that. It’s not like all foreigners or poc or mixed-race individuals were equally accepted or discriminated 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.

We speak about the atrocities of the genocides, and meanwhile we speak about the ecocide, but when are we going to speak of the zoocide that is taking place?

What is it in people that makes zoocide and ecocide possible?

The assumption that only the “homo” is “sapient” (knowing) – as in the taxonomical classification of the Homo sapiens as the crown of creation by Carl von Linné / Carolus Linnaeus – expresses that nonhuman animal knowledge and the nonhuman living world is considered to be of lesser or no (relevant) type of knowledge (from a human perspective).

The human is assumed to be knowing, the nonhuman to be not knowing.

This type of thought enabled argumentations for massmurder on the biologistical basis.

Nonhuman morality relevancy



Altruism is often self-serving. Also caring for one another is like caring for oneself – unless someone is egotistical. The lines drawn in altruism just seem too sharp … Nonhumans morally act more altruistic than we humans do, one seriously has to admit. We believe such factors should be highlighted in the Animal Rights discourse, since making this invisible means making agency and social architectures invisible.
Gruppe Messel, Tierautonomie / Animal Autonomy

AR/AL is plural – either way

What I will never be ready to understand is why a lot of valuable and crucial contributions and own directions in animalrights and animallib are boycotted by huge chapters of mainstream activism …
I don’t even want to guess why it is as it is. At least it shows that approaches differ relatively fundamentally. AR/AL is plural – either way.

Image: sketch from the series spanish dogs by Farangis G. Yegane.

Conscious fallacies, biological causalism


Fellow activists:

For once stop reproducing species-derogative rhetorics by talking about “instincts/instinctual behavior” when speaking about nonhuman animal friends that you seek to defend from reductive approaches towards them. Start developing an emancipated language, an antispeciesist one, in the sense of acknowledging the uniqueness of the individuals you want to talk about.
It’s central to make connections between the categorical trinaries and specific constructs of “animality”, the ‘natural’ word/’nature, and “humanity”, and how those ”further” and reach into sociology, into notions and ideas of liberty, into political environmentalism as a main binding core, … add your own knowledge and insights.
It’s fully insufficient and seems a conscious fallacy to refer to one (problematic) category, that reduces the entity of a nonhuman individual being to the inquisitional restrictions of biological causalism.

Gruppe Messel, Tierautonomie / Animal Autonomy


Every human relates to nonhuman animals, yet …

Every human relates to nonhuman animals, only the most people do it in speciesist ways; they see nonhumans as a means to an end. A specific of speciesism is that as a nonhuman you may be seen as “regular” food. I.e. eating you doesn’t count as a form of cannibalism. The mental divide that human societies draw here is that you may be a generally physically usable source to the degrees where you may be “destroyed” under the utmost imaginable forms of torture and pain.

Gruppe Messel, Tierautonomie / Animal Autonomy

The animal oppression and veganism discrepancy (fragment)

antispeciesism_1a

antispeciesism_1e

The animal oppression and veganism discrepancy (fragment):

If you look at the way in which meat is marketed and if you see the type of demand for meat [1], you clearly see the roles types of speciesism [2, 3] play.

People who reject veganism act that way due to their speciesist convictions. Meat, dairy, eggs … are manifestations of speciesism, and thus primarily issues of antispeciesism.

Health and lifestyle might be a driver for some people to become vegan. But the injustice towards nonhuman animals (including their intricate relation to the natural environment), which takes place on all levels of societies globally, won’t change because of the person-centered health- and lifestyle reasons of some people.

There is hardly any other system of structural injustice where as little public outcry is expected as in speciesism: health- and lifestyle-vegans mention the animal rights issue in general on a rather superficial level and usually avoid to speak of systemic animal oppression in a way in which they might speak about forms of oppression that affect human beings as victims.

[1] “Being food” is a specific of speciesism. The demand for “meat” implies an entire speciesist traditional background. To assume though that “meat”-consumption is a natural evolutionary rationale, is to imply a biologist view on human cultures by assuming their predatorship would align with that of (what we’d call) ‘nonhuman predatory cultures’. Also, there may well always been groups of humans, human individuals and human civilizations who have avoided animal oppression. Even if this type of consciousness would only exist without any historical precedence it would still be equally valid.

[2] We assume that there are > many forms of speciesism.

[3] See > forms of animal degradation and animal hatred.

Links:

Fragments that we wrote about specifics of speciesism so far:

Political and sociological concepts should replace biologist views of animality

antispe_pamphlets_01102018

How much “animal-machine” (Descartes) is entailed in instinct-based ethological approaches; after all if you differentiate further you come to see that ethology should be rather sociology. Again political and sociological concepts should replace biologist views of animality … .

Gruppe Messel, Tierautonomie / Animal Autonomy

Being food (poem)

Ever seen
being food
as specific
of speciesism

GM / specifics of speciesism

sos_being_food

sos_being_food_2

“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
Never allow

They think you are nothing
Not bemourned

That’s what they do to
You my friends
My teachers
Nohuman Nonhumans
Animals.” – Person in Flesh

Basic antispe considerations

I scribbled this down for my friend hiesl @germanvegan, and we want to share these brief thoughts with everyone else …

besita_obscura_12_farangis

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.