Ecocide is foremostly and ethical issue

The moral and the ethical aspects of environmental destruction need to be addressed for the sake of “nature”/nonhuman spaces/communities/life themselves.

The form of thinking that “nature” and nonhuman spaces exist for societal gains – in either direction constructive or destructive – poses a problem.

Our dependence on “nature” doesn’t legitimate our fundamentally hegemonial-anthropocenic attitudes towards “nature”.

The notion that nature and nonhuman spaces ought to serve human interests implies that we assume

a.) nature as a “resource”

and that b.) nature was void of autonomous meaning and ecosocial completeness.

Both notions are presumably the core ones that lead to destructive behaviour towards “nature”/nonhuman spaces.

Harming and polluting “nature” and nonhuman spaces are actions of anthropogenic ethical disregard for “nature” itself.

florae obscurae by Farangis G. Yegane

Antibiologistic Animal Sociology

( > repost from our Visual Opinions Workshop @ tierechtsethik.de > https://tierrechtsethik.de/ecocide-is-foremostly-and-ethical-issue/ )

Faunacide and Ecocide

Nonhuman and human animal friends are confronted with a one-sided anthropogenic faunacidal war against nonhuman animality and animalness.

This one-sided destruction war runs parallel to the ecocidal war, by which Homo sapiens denies the entire animality its natural habitat and tries to deprive them of it by arbitrariness. Everything nonhuman is destroyed in its own reality.

Gruppe Messel

And: on Tierrechtsethik.de – a bilingual page – you can find a broad range of toughts on Animal Sapiens, Animal Sociology and subjective activism … .

Decolonialism doesn’t explain forms of nonhuman objectification

Fragment

Decolonialism does not explain forms on nonhuman objectification and human “ruling via definition” in regards to “(nonhuman) animality” (which in itself is yet a term to be argued about and to be analyzed).

Decolonialism is one thing, Animal Objectification has its own histories, even when problematics converge and overlap e.g. in terms of ecological, eco-social contextualities. Brining decolonialism in as the solution for forms of animal objectification puts all hope on intra-human cultural diversity and ignores the dilemma of human definition of animal identity, which is simply not considered to be a historical major mistake seen in itself.

Decolonialism applies to intra-human constellations while the schism between “animal” and “human”, as some form of great hierarchically applied identities, stands outside of intra-human conflicts.

The notion of “human“ and the notion of “animal” differs with individuals, differs in different times and in different cultures. Bringing us all together under the assumption of functionability can’t solve the source of conflict between the predominant varied human notions of “human” and varied human notions of “nonhuman and animal” which resulted in today’s settings that we persistently have with animal objectifications.

Also, the problem with decolonialism to be applied as a tool to dismantle animal objectification raises the question of why the histories of animal objectification can’t be addressed with their own complicated specifics.

Antibiologistic Animal Sociology

Ecocide summits

The format of having one big (failing) un climate conference where nations meet is not enough facing the ecocidal catastrophe. It needs a 365 days a year global action committee by all nations to face the situation adequately. It’s a global crisis.

But of course, we don’t face ecocide adequately, because we don’t want to face the angle of the zoocide taking place on all levels, which is inseparable.

Antispeciesist Animal Sociology

Ethical gaps building between injustice and climate

We don’t speak of the injustice towards each life that is enduring being killed in a slaughterhouse …
We speak about the impact their lives and deaths has on climate.
Do you care about justice less when you discuss the lives/deaths of Nonhumans?
Antispeciesist Animal Sociology

Not every perspective is provable to everyone

Not every perspective is provable to everyone, attitudes are influenced by positions

People don’t see themselves under primarily biological terms, they say their culture and their social life is a proof of being more than just driven by instinctual biologically explainable factors. They say the have their mind, their spirit, their thinking.

A perspectival shift to not see nonhumanity under biological terms primarily, does not need a proof, it needs the will to take another stance towards our environment. Seeing nonhumanity non-biologically and as individuations of Life in its own merits, seems to be unwanted and is treated almost like a form of “blasphemy” against an almighty scientifical system of categorization in our current societies and their Zeitgeists. Stances, positions are however not a matter of proof so much, but much more of choosing a specific perhaps differing standpoint and a perhaps fundamentally different angle of perspective – and that might be one that can’t be proven to the other side, since their outlook is so much predetermined by their own interest.

In the case of evaluating the own interest and the interest of others, operating with proof to privilege one side while disadvantaging the other, forces us to think in one direction only. We assume that it is objectively proven or probable that for instance nonhumans lose less if they die compared to humans, or that it is objectively provable that the reasoning of nonhumans can be behaviouristically determined and would not be autonomous. Proof selects a supposedly objective framework of reference, if you chose another framework of reference you come to a different kind of conclusion: an example, the starkest one perhaps is the different perspective an ecocentric person choses versus a humancentric one at a given moment.

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

mesopotamic_portrait_lion

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.