Fragment on sentience and speciesism

Sentience stands in contexts, do you poke into the functionalities of a beings nervous system to analyze the “quality” of their sentience, then you set the standard with human notions of what they treat as neurologically relevant sentience, or do you understand that all interaction between nonhuman animal life and the natural environment is an interaction marked by sentience, by physical interaction on endlessly complex and fragile levels, which would be the kind of sentience/s you can’t fit into the idea humans normally hold about their own cognition as “higher” – then you step into the hierarchical conflict zones of “human” self-definition.

Sentience indicates the intricate connectedness of life. You can’t easily open a door for a human defined “standard” side of sentience, while closing a door to other facts and phenomenons of sentience and be eco-ethically and antispeciesistically fair.

Establishing a language of “right, dignity and integrity” in terms of nonhuman animals should in my point of view be a venture of highlighting interrelatedness, of a lot of differentialization work amongst social and ethical-ecological fields and of creating new spaces of thinking.

Speciesist objectifications: being considered edible

Edibility in the case of the human-animal-relationship always goes along with the legitimization of “meat eating” via objectification of the animal body. The question should thus not be the distracting: “are we ‘allowed’ to consume nonhuman animal bodies”, but: why are you eating the ‘opposite’ animal subject?
antibiologistic animal sociology

Destruction by definition

Speciesism = destruction by definition

The “common denominator” is often used to derogate animality:

Like “animals and humans both experience emotions/sensations like pain, joy, hunger, affection” … yet nonhumans are supposedly driven by instinct the same people say at the same time …

The common denominator only is that: a common denominator. It doesn’t explain animality in any sense autonomous from human domination.

Putting ourselves as “humans” in hierarchies over nonhuman animality mostly stays in place with people citing the classic common denominators, where nonhumanity is attributed with any similarities or resemblances we think fit for the nonhuman animal realm.

As long as people explain nonhumanity in terms of biologistic or any other reductive parameters, common denominators aren’t really a step to break up the theoretical disenfranchisement that always makes up the basis for human societies to ‘destroy by definition’.

The common denominator gains its sense when you accept the compared one in their own autonomous and thus inviolable rights.

Cognitions and sentiences in their own ways

Can anybody tell me why anyone needs scientific proof about animal cognition and sentience, etc. Address the individual/group themselves to get an answer in and under their own terms!

Those middlemen are never authorized to judge about congnitions/sentiences that they most likely don’t even understand – by measuring limited criteria with limited parameters.

Those middlemen see the animals in question in oversimplified ways, in relation to factual reality, just to offer some well meant biologistic data about your “species” in question.

They’d never use such parameters to describe themselves, as humans, but nonhumans can supposedly be objectified and limited in such scientific ways.

Nonhumans are social subjects/selves/agents not biological objects.

antispeciesist animal sociology

***

Recent thoughts I tweeted about animal allyship when it turns weird: https://twitter.com/tiere_am_rhein/status/1279764646757629960

Weird when people call the human friends of a nonhuman animal their “dad” e.g.,
blurring out that this nonhuman has own parents ( – and these nonhuman families have tragic histories …),
while talking at the same time about what’s supposed to be radical antispeciesism. #antispe

Weird also when humans pose with single nonhumans for photos, acting as if being with a human was the greatest thing, and socialising for nonhumans with other nonhumans would be a bit secondary at that moment. #anthropocentrism

Their is a lot of these type of weird things going on the “our” (the vegan/AR) movement … strikes me weird.

***


Scrap the biologistic speciesism that leads you to assume that nonhumans wouldn’t know that the/ir entire world is being oppressed.
A reductive concept of intelligence leads you to think of nonhumans as having to be pressed into the human concepts of how to measure perception.

The bad thing is that we still run around with views of animals and animality that are not much different to the “animal-machine” model (by Descartes), only on an “advanced”/”diversified” biochemical level. The idea that animals are acting in causalistic ways is still similar.

[1] Eine Frage, die mit einer Frage beantwortet werden muss … Haben Tiere Vernunft und können Tiere denken? https://simorgh.de/about/die-frage-nach-dem-tierlichen-denken-ist-mit-einer-gegenfrage-zu-beantworten/

Institutionalized killing as a ritual killing

Speciesism is not alone the institutionalized killing it’s also the ritualized killing.

It’s the sacrifice – done for the “human good”. The idea of sacrificing the life of the other for my own “greater good”, still holds the facet of the meaning the subjective-other must have had in my eyes, before or as I chose to sacrifice him/her. A sacrifice means to hurt/harm the other, to hurt/harm his/her integrity that is being put below some “other, ‘higher’ needs…”.

If I trace the killing back to pure “utilitary needs” humans had, how do you explain speciesism beyond its institutionalized face, where nonhumans have become pure objects of humans explaining them? That is, how do you explain ritual killings or speciesism in culture, arts, religion? Speciesist sadism/brutality?

The other is there.

Notes on Animal Rights and politics (1)

Subordinating animality under any of our most promising political systems, somehow misses the point, since they all base on humancentered ideals so far.
Politics for animality will have to evolve on foundations of spatial and bodily freedom from destructive human interference and definition – on all levels.
Political tangents between new and common approaches can be a helpful path, but yet all political ideas that we know imply anthropocentric objectifications of nonhuman co-existence. The dominant strains in our histories of knowledge themselves purport the bases for the typical ethical shortcomings that mark the Anthropocene.
Gruppe Messel / Tierautonomie

Differences in activism

Where activism for nonhumans divides: You can either name the fundamental wrong of speciesism or remain criticizing only the symptoms of a cause. The discourse about nonhuman concerns evolves through naming injustices on all the levels on which they occur.
Antispeciesist Animal Sociology

A habitualized recourse on speciesist thinking patterns by animal rights activists > “animals are instinctual beings” > is communicably compatible with society’s speciesist norms, yet it’s mere continued biologistic discrimination against nonhuman animality. Speciesist language stands for entire unjust worldviews – and either you opt for expressing alternative views on animality or you keep being a repeater of the echoes.
Antispeciesist Animal Sociology

Animal hatred and ecology

Theriocides are happening unquestioned, while climate neutrality is being envisioned.
Animality’s habitat > ‘nature’ > is continuously being appropriated as being the indisputable space of human domain, while earth’s history has proven that the masters of fostering and retaining a holistic ecological balance are undeniably and almost exclusively the nonhuman ones.

Too much reformism

Animal rights advocates who take reformism for fundamental change:

Don’t fall into the biologistically argumenting trap of discussing nonhuman animals needs to “live out natural instincts”, when as an animal rights advocate we ought to speak about fighting injustice, and when we ought to analyze, criticize and oppose the ways in which oppressive systems function – if we want to inspire a fundamental change in society.

The systemic injustice towards nonhumanity gets legitimized on the theoretical levels, primarily like reducing animality to instincts/biologically explicable behaviour.

You would never want to discuss human rights on this level by seeing everything through a biological lens, but you don’t have a problem to use this speciesistically reductive lens on animality by conveying the message that nonhumanity and instincts would go hand in hand.

The stunning thing is, you even believe it’s a charitable deed to do so … you expect the world to change, yet you cling to old speciesist frameworks.

When you discuss nonhuman animal rights and interests, please apply the biologistic frame just to yourself!