If you keep relegating animality into reductive frameworks while doing animal advocacy work, your activism isn’t really aware of the scopes of ethical, political, sociological interfaces between nature-animality-humanity …
Messel; Nonhuman-inclusive; Animal Autonomy
Where intersections turn crossroads: shared factors of oppressive functions, separating markers. Seeing what makes each case unique might help putting the puzzles together.
With all the intersections (and what I’d additionally call the interfaces equally) given, there are also clearly factors that in the end of the day categorically separate one system of oppression from another, and in the case of the functionalities of nonhuman animal oppression we have these unique markers that we must address in order to analyse what exactly this phenomenon ‘speciesism’ is.
The mechanisms of sexism, racism, ableism and basically any way in which living individuals are actively and passively negated can be understood in their specific manifestations, that are specifically experienced by the individuals and groups who become victimized and who are affected. Intersectionally in terms of nonhuman oppression we would need the factor of having experienced being designated the role of actual “food” for example in a completely righteous manner, not in an ambiguous state. We can’t deny that nonhumans know what they are the victims of, that would be highly biologistically speciesist. The complexity of oppression is fully known by the affected nonhuman individuals and groups.
That being said one must add that it is true that life is being negated in its dignity in any cases where oppression takes place. It would be problematic to draw lines of known -isms and for example overlook individual cases of denial of the right to life and dignity.
When we involve the complex-of-nature for example we are going to get rather into understanding how life overall is being classified and negated in a fundamental way, and that not just an oppressive class, but the individual enactor of destructivity is the thinking and acting agent that should be taken a look at (after all ending destructivity is an emancipatory process at its best).
If a nonhuman animal that is considered to be a “farmed animal” crosses a street where people walk and don’t expect him/her, and if a human who is oppressed crosses a street, we categorically have the scenario that no matter what the nonhuman animal will be considered a lower life in the specific sense of a food provider and a utilitarian-type “resource”. The nonhuman will be excluded from the human race – which is a problem in itself – but be be relegated in the realm of “nature”, which is the sort of “antagonist” to human”” existence. This makes up speciesism and such type of specifics need to be analysed in all detail.
When activists solely focus on nonhumans, they tend to leave nonhumans within the biologistic speciesist paradigm. Intersectionality gets us away from biologist patterns to a partly ambivalent extent. Yet what makes speciesism speciesism, and what makes oppression oppression, and what makes humanity in total to have lived on a specifically nonhuman animal and nature oppressive basis and on other oppressive bases that affect any life in any possibility? I want to face human-created histories in terms of all existent injustices equally.