26 April 2015
World Day for Animals in Laboratories 2015
01 January 2015
Happy 2015
We spent New Year's at my home in Germany, where we are a completely vegan household, most recently also including Figaro, the dog. The only thing that reminds us of our guilt are the massive leather couches in the living room.
This was so until the fireworks started to penetrate the walls of our flat. Just before midnight, as is tradition in Germany, the fireworks went off. This was not a contained firework display. Here, regular supermarkets sell all sorts of explosives a few days before the new year, which means that a few days before and a few days after we constantly hear explosions in fairly regular intervals from one corner of the neighbourhood or the other.
Of course, Figaro was scared, as he is every year. We were here, though, to assure him that everything was fine. The squirrels, fish, foxes, rabbits, owls, geese, swans, ducks and moorhens in the park outside our door, did not have anybody to let them know that it will be fine in a couple of hours (Yes we had constant explosions between midnight and 2AM - and this was not an explosion here or there at a time, this was numerous fireworks all at the same time over the course of two hours!).
I started picturing the invasion of their homes, by all kinds of rockets and fire crackers. I cannot begin imagining how amplified the sound must have been for them if it was already invasive for me in the safe space of my flat.
How many animal parents were not able to protect their children from humans who thought it would be funny to tie a fire cracker to their child? How many rabbit families were ripped apart because humans threw a rocket into their burrows? How many birds went deaf and disorientated or lost their nests from the unbearable noise? And how many fish died from the poison that humans threw into their water yesterday?
This gave me a massive reality check and burst my vegan bubble immediately.
Of course, we went out to check for injured or confused animals and to our relieve we only met one bunny who luckily ran away from us and hid when we approached slowly.
The trees, the grass and the water were full of trash, the remnants of the weapons that destroyed homes, injured and killed countless of animals. I couldn't suppress the feeling of war, nor the feeling of gratification every time I heard ambulance sirens.
08 December 2014
The Happy Cow Myth
Not even scientists or philosophers deny anymore that cows are sentient beings. They can feel pain and they suffer but they also experience joy and happiness.
Not even the dairy and meat industry is denying anymore that cows can suffer, but in fact, so the myth goes, they don't. Instead they are happy, free-range, organic, and many of them even laugh.
There is a whole brand of cheese called 'The Laughing Cow' and the chocolate company 'Milka' is working hard on sustaining the myth of happy cows everywhere. They have even named one kind of chocolate bar 'Milka Happy Cows'. Whilst many advertisers revert to idyllic images of healthy and complete cow families as well as friendly farmers on a pasture, these two dominant players in the dairy industry also use comical anthropomorphised imagery of a cow with human traits.
Part of the Milka Campaign. The photo shoot for this included a real cow in the studio. |
1. It arouses humour as a cow wearing jewellery and having a good time laughing her ass off, is just funny.
2. A cow displaying human traits, participating in human activities makes the cow very relatable to our human experience. We identify with her joy because she is shown to express joy in the same way we do (by visiting a massage parlour or by simply smiling in satisfaction and enjoyment)
3. A humanised cow also serves the function of convincing us that her life must be great, because human lives are more enjoyable than animal lives anyway, given the fact that we are sheltered from many risks that wild animals live with every day. So a humanised cow, is in fact a very lucky cow who is cared for and protected by her human community of farmers and consumers.
These images create an individual character for a cow. Whereas in reality all cows or even all animals are massified, that is grouped into one large mass, indistinguishable from one another (as Adams states in Sexual Politics of Meat) the dairy industry creates a characteristic happy cow, who we as the viewers of these adverts get to know. We begin to see her personality with all her quirks. The more we get to know her and the more we are exposed to her carefree lifestyle we want to become part of her happiness and bliss. We buy the product and we can rest assured that the milk in it came from the happy cow that we know, she is our friend and we want to support her.
Obviously not all of these factors play a role in our decision making when buying a product, at least not consciously. But the happy cow narrative is a very good strategies of eradicating any concept of a sad or suffering cow.
Luckily enough there are organisations that resist the invention of a relatable character to give cows a personality and return dignity as well as intrinsic value to their person. Instead, they fight both the massifying of all cows as well as the construction of an absurd individuality for a specific member of the cow community. They expose the machine that is behind the oppression of cows whilst at the same time showing how diverse their community is and how each and every cow is affected in a different way by the dairy and meat industry's lies, depending on their sex, sexual orientation, age and physical ability.
To find out how you can combat the happy cow myth click here and visit White Lies.
07 December 2014
The Sexual Politics of Meat in Action
*****TRIGGER WARNING: mention of sexual and carnist violence.*****
The picture below ahows an advert for a food truck in Cambridge (near the train station), depicting a male chef hugging a sausage in a seemingly flirty way. The sausage is given seductive traits such as long eyelashes and red lips. At first glance the image looks harmless, jokey and perhaps ironic. If we dig a little deeper with our understanding of what carol Adams calls 'the sexual politics of meat', we soon realise the danger of this image.
The animal whose body was butchered to become a sausage has become an absent referent, deprived of their identity and individuality. Further the sexualisation of the reappropriated animal body and her flesh implies femininity through the use of anthropomorphic -and specifically feminised- symbols. The end result portrays femininity as readiness to be consumed by the (hu)man. This depicts perfectly how eating meat is perpetuating masculinity as well as rape culture.
An Attempt at an Anarchafeminist Pedagogy in a Neoliberal School Environment
Two weeks ago I started facilitating an International Relations module at a private school that prepares international students for a university education in the UK. This is the third time I am facilitating this course. Both, as an activist and as a learning facilitator, I try my best to empower people to make informed decisions, act autonomously and resist.
Laying the Groundwork
Introductions
The first thing we did was introduce ourselves to one another. I asked them to tell us their names, their preferred pronouns and why they picked International Relations or what they want to study at university level. I made sure to write this on the board, so that they wouldn't forget what I am asking for:
I also made sure to clarify what a pronoun is and I introduced myself first, so as to lead by example. I did anticipate that typically some people would just skip the pronoun bit (this could be simply due to their cis-privileged inexperience of stating pronouns, or perhaps also due to previous experiences of discrimination against their personal choice of pronouns). What happened this time however, was that two people stated: 'I don't mind how you refer to me', 'Anything is fine'. I quietly smiled and continued to listen to their introductions, but inside I was angry with myself for not being able to deal with the situation properly, and failing to point out the injustice and what I assumed to be cis-privilege inherent in their statement. I had no idea how to even begin explaining what happened in that instance, especially considering that most, if not all of them, have never consciously considered any sort of privilege. I am really bad at spontaneous witty reactions, but later on, a friend of mine advised me to simply refer to them with a different pronoun to the one I would guess they actually preferred. I will definitely try this at the next best opportunity.
Safer Space Agreement
The school I work at is for international students and the module I am facilitating examines political, non-governmental, charity and grassroots work. This means that most of the students who pick my module voluntarily, have an interest in social justice of some sort. They are all very liberal, open minded, tolerant and respectful many times to the extent that they don't see race or gender! This has proven difficult with my previous classes, but this time I was going to make it clear from the start that our class room won't have space for post-race, post-gender nonsense.
Everything I say is aimed at making them talk, telling us their opinions, experiences and feelings. More often than not, it is a very intimate class environment (we are only 12 people, which makes it easier to facilitate a very personal dialogue). To create an environment where sharing, contributing, asking and questioning is possible we all need to agree on which modes of expression are OK and which ones aren't. Before drafting an agreement, I first wanted them to think about the different factors that might influence the way we perceive others and are perceived by others in the class room and outside. This was going to make it easier for them to come up with a set of guidelines for all of us.
To start thinking about difference I encouraged them to tell me what Identity means. What are the dimensions that make up our identities?
The board work for that looked something like this:
- Culture
- Religion
- Ability/Disability
- Language, accent and dialect
- Education
- Appearance
- Socio-economic background
- Class
- Family
- Sex
- Gender
- Sexual orientation
- Species
- Name
- Race
- Ethnicity
- Nationality
- Citizenship
The next task we undertook was 7 minutes silent work with a sheet of paper in front of us divided into three parts:
One thing in particular needed a lot of work during the draft of this agreement. Two of the more confident masculine students, brought up that we should 'not get too emotional' when discussing controversial topics. The phrase 'suppressing emotions' was also dropped as a favourable method for class conversations. I am glad they did bring this up because it gave me a chance to dismantle this myth, or misconception surrounding emotions and rationality.
So I gave them space to express their thoughts, however I said that I found that very problematic. I agreed that it will inhibit our dialogue in class if we all get really angry and start screaming at each other. I also said that of course, it is not beneficial to anybody if I came in crying my eyes out, hardly able to speak, as nobody would understand anything I would say. So in that respect, I said, we need to come to an agreement what to do about those emotions. I made it clear, that there is nothing wrong with being angry, being upset or very happy. All emotions are legitimate and valid and instead of suppressing them, we must express them (I did get a few nods from some of the girls for that). So this is what we added about emotions to our safer space agreement.
Understanding Privilege
Understanding privilege is the most important thing we can teach anybody and it is relevant to any and all classes, even -or perhaps, especially- in the sciences. In my class, where I have the most privileged bunch of young people sitting in front of me, who all want to go into positions of leadership and political power, it is very important to me that they critically engage with the opportunities they are given in life, as well as with the opportunities they are denied.
Before going into much depth on the concept of privilege we did a little exercise (including a short definition of privilege and a trigger warning). I read out (and explained) one statement after another. Every time one statement applied a person, that person would stand up. I made it clear that this is not a test, that there are no right or wrong answers, that nobody should judge anybody else for standing up or not standing up and that you should only stand up or stay seated if you feel safe to do so. (below is the visualisation of the statements).
After the exercise we discussed how some of the questions made us feel, whether anything made us upset or happy or whether anything was surprising. It was productive and also served as a really good ice breaker! Last year I introduced the concept of privilege by showing my class a privilege circle that depicted categories of identity that indicate privilege at the top half of the circle and their direct opposites that depict oppression on the bottom half.
Unfortunately, beginning by explaining privilege through this dualistic and very simplified chart had the opposite effect of what I wanted to achieve. The three white male students in my class immediately got their defences up and were almost unreachable for me. On top of that everybody else aided them by confirming that they are very lovely people and could never oppress anybody! Last year it took me much longer to familiarise them with the concept. This year I feel they have already taken out much more, with regards to privilege, in three weeks of class than throughout the whole term last year. From my mistakes last year I realised that I need to create a community in which all of us first understand that identity is not a dichotomous concept but actually carries a lot of facets within it and then acknowledge that we are all in some ways oppressed and in others privileged, often involuntarily. This year, I only handed out this privilege circle (with the addition of speciesism, humans - animals, plants) after this first workshop. This way it makes it much easier for me to refer back to privilege and oppression in the sessions that follow.
I would love to hear from other educators, what their classrooms look like and how they create safer spaces! I still have a long way to come, in fact I believe as knowledge facilitators we must never stop learning and experimenting together with our students.
08 November 2014
The epitomisation of everything that is wrong with the world - And the Story of Marie Françoise Bernard.
Marie Françoise Martin - One Awesome Lady
02 November 2014
World Vegan Day
Yesterday was world vegan day and the 70th anniversary of the Vegan Society. A day to celebrate ourselves, to take a break from the daily burden of bearing witness to the most horrendous suffering and a day to relieve ourselves from having to justify every single thing we put on our plates. We should use this day to regain some of the energy we put into being animal witnesses every single day of our vegan lives.
And for the spiritually inclined amongst us, seeing that this day also marks the day of the dead and all saints, let us not forget the countless souls we kill every day, just so we can exist. Let us remember that even as vegans we are not exempt from this truth and let us mourn together and find new ways to reduce our impact upon the world.
Let us also forgive ourselves for just one moment on this special day.