. Animal Liberation “Animal Liberation and Social Revolution isa compact framework desigaed to assist us'as we and embark on the endeavor of recogaizing what roles : : compassion, critical thinking, a rationality (ought : Soci al Revolution to) play in‘our simultancous deconstruction and transformation of society. Releatles in his quest to set the proverbial wheels of this transformation in motion, Brian Dominick presses us to confront the "oppressive ideologies we harbor within ourselves and to uncover their liskages to the injustice that pervades every sphere of our existence.” from the Preface by Jocseph M. Smith a vegan perspective on anarchism distributed by | : or firestarter + an anrchist perspective on veganism firestarter press : : . by Brian A, Dominick Po box 50217 . : with a Preface by Joseph M. Smith baltimore, md 21211 usa “4 ; ooCritical Mess Media Presents: ‘Animal Liberation nd Social Revolution by Brion A. Dominick 2nd edition With a Preface by Joseph M. Smith Editing and design concept by the original Pet Roach Press collective: Lizz King. Dar Veverka, Joseph M. Smith Brian Dominick, Mike Goergen Third (re)printing: October. 1997 with a new Afterword For the veganarchists, with love: Zia, Lizz. Joe. Dalia, Emma, Morgan, Josh, Thano, Vic, Tony D. James, Manju, Daniel. Adrianne, RaverBob, Jolie. Andy S. Jenna, Ben, Billy, Pam, Howard, Bill M, Mike E, Angela, Andrew. Trish, Justin and Ernesto @ This pamphlet is enti-copyright. Not only are you allowed to reproduce and distribute it, we encourage you to do so -- but not for profit, cause we arent makin squat off it, so neither should you. @-zine and pamphlet publishing collective Critical Mess Media PO Box 7037 Syracuse, NY 13210 “315.423.4783 MessMedia@rootmedia.org is a 24 year-old feeleance jourhalis, inde- lpendent publisher and activist. He is editor of Dissident \Scrapbook, a zine which can be ordered for $2 clo Critical IMess Media. Brian offers talks and workshops on a number lof pertinent political _and_ activist issues. If you did not recieve a Critical Mass Media catalog with this pamphlet, please send one stamp to the ‘above address.Afterwords Well over a year after having written the first version of Animal Libera: tion and Social Revolution, \ find myself wishing it had heen more in- clusive. Indeed, there is no critique of the anti-choice (abortion) ten dencies ial liberation movement (except the quote on page 3. These tendencies are strong and growing, and they are a thicat not only to the reproductive freedom of woren but also to the rational basis for veganism. Veganism. in short, does not equal pro-life Also, the tactics of the animal lib movement are in dire need of evi= tique. From pointless protests to violent attacks, the movement has be- come increasingly angry and dlecreasingly grounded. lly, | wish Td discussed the concept of “animal liberation” more fully. Can we truly liberate animals? Isn't liberation a subjective process, with us able only to liherate owrselves? These and other questions must be dealt with sooner or later. 1 sup- pose they will have to await another pamphlet. Brian A. Dominick August, 1996 w= Sunt Revourmow a Preface: Sharpening the Tools of Revolution pe embrace veganism and forgo the consumption and ti ization of animal products is not an end, but a beginning: a new start affording the practitioner an opportunity to see everyday realities ina different light. However, to speak of the sullering of non-human animals and the benefits ofa vegan lifestyle is often a disheartening situation to the vegan, for typically the first reaction of her audience is to disagree. Opponents, of veganism say that the way vegans view human-animal relationships (ie. radically) is wrong, and that, looming on the horizon, is a severe cost for such blatant soci subordination, Ultimately, they prophesize, the error of veganism will become obvious and, eventually, the idea thrown away. Ina strange way, however, veganism’ crities are correct, Not until one realizes what makes veganism “unreasonable,” will that individual realize the’ true reasoning behind what it means to be vegan. Not until one questions what it is that depicts veganism. as “wrong,” in the eyes of non-vegans will one gain the ability to adequately address the wrongs driving their refusal to accept humanity’ violent and unwarranted treatment of non-human animals. Not until the prin- ciples of veganisin ate applied to the rubric of injustice as a whole will one understand the need for veganistn a al They are correct because veganism in isolation defeats the purpose {or which it is intended. ‘And so it goes, for the alienation experienced ag an effect of breaking conventions is often enough to make one “question” her commit- iment to vegan {As a philosophy, veganism stands in defiance to ideologies touching the core of Western thought, Opposed to the irrational belief systems which establishment institutions socialize people to “accept.” the prin- ciples of veganism challenge individuals to confront the dogma they are issued and to construct new ethics and values based on the premises of ‘compassion and justice. Confronting the existing belief systems, however, is a frightening concept to a society that has voluntarily conscripted! itself to the domi- nnant social paradigms of the state. However, as Brian Dominick so skill- fully illustrates in the following essay, it is precisely this confrontation that we must agree to make if we are honest in seeking a true assess- ‘ment of what social liberation has to offer, inthe totality ofthis process, eganism is but one clement in the compound structure of social reveer LEA HU “ tution, ship today there must be social ownership tomorrow, Where produc- 11 isin this light that Brian's essay shines its brightest. Animal Lib- tion, consumption and resource allocation are now dictated by irratio- eration and Social Revelutiansa compact framework designed to assist, nal market forces, in the future there must be a rational system for the mn andl distr a focus us as we embark on the en- equi jon of material goods and services, [Emijone haa a tnited amount of Time and deavor of recognizing what roles ‘on equity, diversity, solidarity, autonomy, and/or whatever we deem to lneray. and tims taken in acting work for one (races reduces the tine mollabe for anowhet vical thinking, +e the valves which guide our visio : lease: but there i nicthing to stop those who y Cought to) play {As visionary, the vegan sees.a world free of animal exploitation. Fur- us ther, she sces a truly peaceful and sane relationship between human rom joining the boycott of the prodice of jon and transfor society and its natural erivironment, The deep ecology movement has Jnatbusineos cruelty: it takes no more time to be ty, Relentless in hi shown us that non-animal nature has value which cannot be quantified is vegetarian than to eat animal Resh.: Whew" quest to set the proverbial in economic terms, just as vegans have demonstrated the worth of non- non vegetarians say human problems some: | wheels of this transformation in human animals, « worth that cannot be calculated by economists, only fret eannot help wondering what: exactly tis motion, Brian presses us to con- measured by human compas- that they are ang for humana that compels s kom t0 continue 20 support the mavecn | fTont the oppressive ideologies sion. That compassion, dem onstrated forthe proletariat by lithless, exploitation of farm animal Peter binger socialists, for women and | core mplatveInterperetatlon ofthe world, The ‘Anil Liberation injustice that pervades every queers by feminists, for people | featm of tdeae fo the sternal wating room of sphere of our existence of color and marginalized | tmesied desire ia tir te and energy to mtn probing multane Theory wil sther be m practical Hheary—a thea] ‘of esiolutionary prictioe—or i il be nothing.sething but an aquadorh of eas, 2 11 is Brian's belie that each of us has been given the tools to draw ethnicities by | the spectacle these’necessary conclusions. It makes no difference if you are an anat- intercommunalists, for the chist approaching veganism, a vegan approaching anarchism, oF ncither young anc aged by youthists, ancl for those at the end of the states gun fof the two. All that is required is the willingness to roll up your sleeves, barrel by libertatians, isthe same compassion as that felt by vegans and sharpen those tools and start drawing, in a concerted effort, to chal- radical environmentalists toward the non-human world, That each of lenge humanity's myopic vision of what constitutes a just society? us tieeds to become all of these “types” of radicals—and to incorporate Joseph M. Smith their ideologies into one, holistic theory, vision, strategy and practice— Noveniber, 1995 is a truism we can no longer afford to. ignore. Only a perspective and lifestyle based on true compassion can destroy the oppressive constructs ‘of present society and begin anew in creating desirable relationships anc realities, This, 1o me, isthe essence of anarchy: No one who fails to embrace all struggles against oppression as her or his own fits my defi- nition of an anarchist. That may seem like a lot to ask, but I will never stop asking it of every human being16 Nom Lisemmon wo Thied World countryside, the urban ghetto, the abusive houschold, the authoritarian classroom, and so on. The ability to ignore any oppres- sions is the ability to ignore any other oppression The Revolutionary Endeavor {ffrerstena 1g ourselves and our relationship to the world ‘around us is but the first step towards revolution. We must then apply our understandings toa practical program of action, When | speak of action, tam not merely referring to weekly or momthly events when we, in collaboration with an organized group, state our beliefs at aclem onstration, or when we execute a planned raid on a facility of oppres- sion. Action is not so limited. 1 ean be found in ou daily lives, our route fine and not-so-routine activities. When we assert our beliels by speak ing out in conversation, on the job, at the dinner table, we are acting. In fact, whether we realizing it or not, everything we do is an ac- of actions. Rec- allows ws to tans cour everyday lives from! repressed and alienated to libra- tory and revolutionary The rale af the evolutionist ig simple: make your life into a tute model of the alternative, revolutionary society you envision You are a microcosm of the world aroun you, and even the most basic ‘among your actions affect the social antext of which yout are a part Make those effects positive and radical in their nature The revatution must become part of our lifestyle, guided hy vision andl fueled by compassion. Every thought we think, every word we speak, every action we make must be rooted in radical praxis. We must liberate our desires through constant critique of what we have heen taught to think, and a persistent quest for what we truly want. Once our desires are known, we must act in their interest After identifying how our society works, and deciding what we es sentially want, we must commence to dismantle the present and as- semble the future—and we must go about these tasks simultaneously AAs we tear down the vestiges of oppression, we must also crcate, with both focus and spon new forms of social anc! environmental rela- Nonships, facilitated by fresh, new institutions. For instance, economically speaking. where there is private owner- The anti-human garbage of » rotting ayetem aust be devtroyed:and wil be destroyed. It won't come soon enough for un: Breakdown begine at home The doclety that abolehee all |adventute alas the absilton of that accleny tha only real adventure” |—Aitl-Authoritsrlane Anonynious "*Adventinea bn Subversion” ox Sous Revournow Introduction: The Veganarchists Fe some time now, animal liberation and the activists who. struggle in its name have been embroiled in heated discourse and action. Although animal lib theory and activism have rarely been wel- ‘comed! or taken seriously by the mainstream eft, many anarchists are beginning to recognize their legitimacy. not only as a valid cause, but as an integral and indi pensable aspect of radical theory and revolutionary prac- tice. While most people who call themselves anarchists fe Praxis: The fusion] jot theory ond lproctice: aiifestyle Jconsciously rooted lin social theory. have not embraced animal liberation and its correspond- ing lifestyle—veganism—growing numbers of young anarchists are adopting ecology- and animal-inclusive mindsets as part of their overall praxis © influenced Likewise, many vegans and animal liberationists ate bei by anarchist thought and its rich tradition, This is evidenced by grow- ing hostility among some animal lib activists towards the statist, capi talist, sexist, racist and agcist Establishment which has been escalating the intensity of its war not only on non-human animals, but also on their human advocates. The relatively new community of animal liberationists is rapidly becoming aware of the totality of force which fuels the speciesist machine that is modern society. As stich awareness increases, so should the aff between animal nists and their more socially-oriented counter- parts, the anarchists The more we recognize the commonality and interdepen- dence of our struggles, which ‘we once considered quite dis- tinguished from one another, the more we understand what liberation and revolution re- ally » Besides our far-reaching anarchists and animal liberationists share strategical methodology. Without pre- | Ameen Lefe Ghovla i tending be sble to speak for CBBBEC Anns gh: A maitetot all, will say that those I consider true anarchists and animal liberationists seck to tealize our visions via any means effective. We understanc, con- trary to mainstream perceptions of us, that wanton destruction and vi fence will not bring about the end we desire. But unlike liberals and ‘Sowa animal achceatee think that recogiion lof animal righte means opposition to abortion, Nothing could be further From the truth [Abortion repreeents # unique moral problem that in replicated nowhers elga in sooty. Even H the fotue 16 regarded a0 a tighte-bearing “person” the ality ls that Chie aubeorvient right-holder veo naide' the body of the primary eight: Iholder—the mother. We can either leave the decision to terminate pregnancy to the mother, lot we ean Isavs the decision to ome white male egielator oF judge who eaitnot ge® preghant. In lour patriarchal eacléty, thoes, are the only Jehoicea that we have. I our view, opposition to loppreevion commite ue to eupport freedom of ehoice™ |—-Anni €: Chariton, Sub Coe & Gary Francione6 a, Linsrenion we progressives, whose objectives are limited to reforn duit that real change will only be brought about if we add destructive force to our ereative transformation of oppressive saciety. We can build all we want, and we should be pro-active where possible. But we also understand that we can make room for free ereation only by obliterating , we are willing to that which exists to prevent our liberation, Tam vegan because | have compassion for animals; 1 sce them as beings possessed of value not unlike humans. 1 am an anarchist because Thave that same compassion for humans, and because I refuse to settle for compromised perspectives, half-assed strategies and sold-out objec- tives, Asa radical, my approach to animal and human liberation is with- out compromise: total freedom for all, or else, In thisessay I wish to demonstrate that any approach to social change must be comprised of an unclerstanding not only of social setationships, but also of the relationships heween humans and nature, including non. human animals, | also hope to show herein why no approach to aninval liberation is feasible without a thorough understanding of and sion in the social revolutionary endeavor, We must all become, will, “veganarchists.” What is Social Revolution? Revolution” is one of those words whose meaning varies eaily from one person’ usage to another’. tn faet, its probably safe to say that no two people share the same idea of what “revolution” really is, This, in J, is what makes revolution truly beautiful When [speak of revolution, Tam referring to a dra rans: formation, But my revolution is not defined by objective changes in the world around me, stich as the overthrow of the state or capitalism, Those, ue, are merely symptoms. The revolution itself eanniot be found out siule al ws, Its wholly internal, wholly person Every individual has a perspective. We cach see the world in a dlilfer cent way: Most people, however, have their perspectives molded for then hyy the society in which they live. The overwhelining majority af us see the world and ourselves in ways conditioned into us by the institutions ular run our lives, i, government, family, mariage, church, corpora Ae. Exch of these inst is yonerally «part of what I call the Establishiment—an entity which exists solely for the perpetuation of the power of a relative minority. Fueled! by that elites passion for more and more power, the Establish power from the rest of the world by way of oppression. The Fstablishinent employs many forms of oppression; aly acknowledged, but rarely understood, 9st of thew wich less opposed sae SOUL REVOLITION a thir ate beasts at best, Animals are made less than human not by nature but by active dehunanization, a process whereby people con- sciously strip animals of their worth, After all, the inability to speak or feason in an “eitlightoned" capacity docs not subject infants or people with severe mental retardation to the violence non-humans suffer by the millions every day. Lets face it, the dichotomy between human and animal is rary than scientific. With ite modem téchnology—maes media, capi transport eystems, computers, economic plane, té-—capitaliam can now control the very tis no different than the one | conaiclovie af edetance. The world wo see ls not posedl between “whites” and | the real world, i 18 a view of the world wo are “blacks” or “reds” or “ycl-| conditioned to eee... Life Itbelf Hie become 8 lows": between adult and | show conteriplated by an audience. Reality Is «|| iow womething we look at and think about; not ‘omething we ésperlence” Lary Law child; between woman, between hetero- sexual and homosexual; local and foreigner. Lines are drawn without care but with devious intent, and we are engineered by th stitutions whiclt raise us to believe that we are on one side of the line, and that the line is rational to begin wit In everyelay life, we are alienated from the results of our most basic actions. When we purchase a food product atthe grocery store, we can read the ingredients fist aiid usually tell whether a1 dered andor tortured in the production process. But what do we learn ‘of the people who made that product? Were the women paid less th the men? Were blacks subjugated by whites on the factory floor? Was a ‘union or collectivization effort among employees crushed? Were a hun- dred slaughtered on a picket line for demanding a living wage? ‘When I, asa male, converse with a woman, or with someone younger ‘an | consinant and overbearing as ve been conditioned to be hy a pateiarchal society? Do I, as a “white” person, see myself (even subconsciously) a5 “above” “blacks”? Indeed, do Hook at people of color as being somehow inherently different from me? These are the ques- tions we are not encouraged to-ask ourselves, Butt we 1 overcome alienation, we must be vigilantly critical not only ofthe world ts, but af our own ideas, perspectives and actions. If we want 10 extinguish the oppressors in our heads, we must constantly question ‘our beliefs andl assumptions. What, we must ask ourselves as individ- als, are the effects of my actions, not only on those around me, but on natural environment? As a key component to the perpetuation of oppression, all must be destroyed. As long 2s we can ignore the sulfering in the staugh- house and vivisector’ laboratory, we can ignore the conditions in the tals were a In order to The Spactacle:A Skeleton Key fl“ as, LAR TO ID an other, It is even difficult to convince a human to hart a non-human, animal for no reason, or to directly contribute to the destruction of her own natural environment. ‘When one society goes to war with another, itis imperative that the leaders of each society convince “the masses” that the adversary popt- fation is vile and sub-human, Further, the leaders must hide from the people the real results of war: mass violence, destruction and hlood- shed. War is something that happens elsewhere, we are tol, and those “foreigners” who lie are deserving Oppressive dynamics in so- cial relationships are always based on.an us-them di chotomy. with the oppressors seen in clear distinction from the appressed. For the oppres- sors, the “us” is supreme and privileged. The wealthy “un- derstand” their riches sre ae- quired: by “faie™ and “just” methods. For instance, both oppressor and oppressed are led to believe itis the poor's inability and incompetence which holds them down. There is no tecagnition of the fact that economic privilege automaticaly precipitates inequality, There simply isnt enough to go around when some are allowed to take more than their even share. But the wealthy are alienated from this 1 They have to be, clse they would not be able to justify the inca} which they contribute 11s the same for every oppressive dynamic. It has to be, ‘The vegan understands that human exploitation and consumption of animals is facilitated by alienation. People would not be able to tive the way they do—ie, atthe expense and suffering of animale—were they to understand the rea/ fects of such consumption, This is precisely why late capitals has entirely removed the consumer from the pro- cess of production. The torture goes on elsewhre, behind (tightly) closed doors. Allowed to empathize with the vietims of species oppression, humans would not be able to go about their lives as they presently do. Humans must even be kept alienated from the simple rationale be- hind veganism. In order to maintain an us-them dichotomy between man and “animal” (as though we aré not animals ourselves!), we can- not be allowed to hear basic arguments in favor of transcending this false sense of duality. “Moré tha juot » refueal to take pave In alonéa againet non-human animale for food, 9. ee; veganien Ia # refusal to ake part in the violence that affects nocity aaa whale Veganlam work to expose aid end the gubtle Indocttination of industry in eaptaliot soclety that wiohes to desenittie humanity to the the Threat of Veganiann® We are told thar humans can employ complex finguist cate styles of reas and intri- 1% Non-humans cannot. Humans are people, all Sous. Revounon 7 First, there is classism, which is economic oppression: statism, or the subjugation of people by political authority, sexist and hhomosexism, oppression based on heterosexual (male) [@ There ore other supremacy or pattiarehy; and racism, a general term for [OPPessions aaeverstons (eunded i : hese |(@0:0bleism) but oppressions founded in ethnocentrisin. Beyond these | (°9:0b!es™) bu wledged oppréssions, there isage- |e mjusices "ow more commonly acknowledged oppréssions, there isage- | Meuse se ism, the dominance of adults over children and young |inose which most people; and, finally, the oppressions which result from | clearly and direct m, namely speciesism and environmen: [reinforce the Establishment. anthropécentr tal destruct Throughout history, the Establishment has been de- pendent upon these oppressive dynamics“, and has increased and concentrated its power as a result of them. Consequently: each form of oppression has become interdependent upon the others. The infusion of these different oppressive dynamics has served to enhance and comple- iment each other in versatility as well as strength. So the force behind the justicutions which have socially engineered. uss the same force behind racism and speciesism, sexism and classism., and so on. It would be reasonable to assume, then, that most of us, as, products of Establishment institutions, have been socially engincered to foster oppression inside and among ourselves, Revolution is the process—it's not an event—o chal- fer Though nol very sociely hos ng the false wisdom and values we've been trinated with and of challenging the setions we've learned to make and not make, It is we who are the cnemy; overthrowing the oppressors in our heads will be the revolution—watching their constructs fll inthe sircets will merely be a (joyous!) sign that we are revolting together in a Unified, unrestricted manner. The social revolution is 4 collection of internal processes. Radical social change of the objective conditions in whose context we live ean only come about as a result of such revel Radical Veganism wo more words, the meanings of which are more often than not misconstrued, are “radicalism” and “veganism.” The ccooptation of these terms by short-sighted and self-centered liberals has removed the potency originally bestowed upon them. Again without claiming a monopoly on “true” definitions, will offer my personal mean- ings for these terms. Radicalism and extremism are not at all synonymous, contrary to popular belief. The word “radical” is derived from the Latin root, “rad.”8 Unsh LIERITON ND which actually means “root” Ra gree of ideological fanati lism is not a measurement of d= 110 the right or the left; eather, it describes femang ZounTNs, | syle of approach to social problems. The radical, it- eowe cre ore | erally peaking, x sono who sec ot th oot of vented tiom | problem so that she may strike at it for a sol 22006 | Radicals do not limit thei goals (0 refers. His not conditors by ine | their hisiness to make concessions with victiizers to rates ti oge | bring abot an alleviation of oppression’ res Such Ihings happen ; weninngshoppen |ery, Those arc tasks usally left to liberals and! progressives. While acknowledgeing that there are of tem grins tobe found in reforms, forthe radical, woth “This Worl counties: 01 ot ing short of ul deine aga revel teas! the eles nat By tiny dlefin «un themm—won! 10 entice investment trom he West sis ‘Sosl occompiened | Refusing ta constune the products of non-human a by demonstrating | mals, while a wonderful life choice, is not in itself tne impotence of | veganism, The vegan hases her choices on a radical wn dng Porsor work | dersianding of what animal oppression realy is, al acroninsuen | Her lifestyle choice is highly informed and politicized. ‘counties. he | For instance, it is not uneoummon for self proc treolment of it i reatment of humon | vegans to justify their care free consumption of corpo labor “resources” Is efO0et resources Is | rate proxucts by claiming that animals are helpless while ‘nolof nonhurmon | ltumans are not *, Many vegetarians fail to sce the va onimal “resources” | lidity of human liberation causes, ar see them as subor here ot home. | dinate in importance to those of animals who cannot stand up for themselves. Such thinking exposes the lih- eral vegetarian’ ignorance not only of human oppres- sion, but of the deep-seated connectedness between the éapitalistsystein at large and the industries of animal oppression® Purchasing @ Many people who call themselves vegans an! animal ng inis- product on the fowtn American market whieh wos mode under these lps of coneitions is Indrecty sponseting The perpetuation of ‘hase conditions. | tights activists, in my experience, have liule or no fond isthus not uty | knowledge of social science; and, often, what they do vege. | know” about the connections between society ad 1 Thuman nature is laden with misnomers. For example, it is not uncom mon to hear vegans argue that itis the consumption of livestock which causes world hunger. After all, more than 80% of the USS geain harvest is fed to cattle, and that would be more than enough to fee the hungry ‘of the world. It seems logical to conclude, then, that the enel of huan ‘consumption of animals in the United States would bring about the feed: ing of hungry people elsewhere. Vegan guru John Robbins seems to hold this belie But it is emticely false! I North Americans stopped cating meat next Son. Revournon cs This violence, a8 part of our culture aud our very existence, undoubt- cally has a profound affect ou us the extent of which we can hardly hope lerstand. Those who are on the receiving end of vio- lence naturally suffer a severe amount of disempowerment, Because power is a social concept, we as people do not necessarily comprehend ‘what it means 10 us. When we perceive a loss of power, one of our typi- cal reactions is to assert what litle power we liave left. Once we have internalized the effects of oppression, we carry them with ws, often only nfortunate truth that vi to ever truly w to become vietimizers ourselves. It is am often hecome perpetrators specifically because they themselves are vic- timized, When the vietimization takes the form of physical violence, it often translates itself into still more violence. ‘That in mind, we ean see clearly why abuse of animals—whetlier directly, as is the ease regarding the mistteatment of pets, or indirectly, as through the process of meat cating—correlates to social violence. Humans who ate mistreated themselves tend to mistreat others, and Animals are among the easiest, most defenseless vie- tims, This exposes yet another reason. social oppression _Spectncoiar Ties: Animal must be struggled : against by those concerned for the welfare of animals. ‘Whats more, this cause-elfect dynainic works both ways. It has been shown that those who are violent towards animals—again, dicectly or initectly—are also more likely to be violent towards other humans People fed a vegetarian diet, for instance, are typically less violent than Eaily thie century, Thomas Edison devised a way of demon] rating, in One blow, the power of electrlelty and the Impact of ‘the motion pictur camera: Ho fimed the public electrocution ‘of. an elephant" Larry Law| those who eat meat. People who abuse their pets are unlikely to stop there—their children and partners are often next. 1s absurd to think that a society which oppresses non-human ani- tals will be able to become a society which does not oppress humans. Recognizing animal oppression thus becomes a prerequisite to radical social change. Alienation in Everyday Life tthe root of oppression, contends the radical, is aliena- GNI tuman beings are social creatures. We are capable of feeling c passion. We are capable of wnvlerstanding that there isa social wellan common good, Because we can feel empathy towards others, those who would pit us against exch other as socicties, communities and individu. als, or as humans against nature, must alienate ws from the effects of our 1s 1 is difficult to convince one human to cause suffering to an-1” Mam Lisereno8 uP. «quite formal hierarchy: it asserts its dominance by convincing its vie- tims they are indeed less valid than their adult oppressors. No} mans, too, can be easily invalidated. Simply depriving them of any free- dom to develop inclividual character isa major step in that directio There is no question that the state is on the i of those who exploit animals, With a few ex- ceptions, the law is decidedly anti-anienal, This is demonstrated as much by government subsidiza- tion of the meat and dairy industries, of vivisec~ tnilitary use of non-humans, as by its opposition to those who resist the animal exploitation industry. The politician will never understand why the state should protect animals, Alter all, every sphere of social life condones and encourages their abuse ‘Acting in the present “interests” of (human) constintencies witl always translate, however absurdly, into acting against the interests of the ani- imal kingdom, a vast constituency which has yet to receive the right (0 vote. But, the anarchist asks, if every animal were to be granted suffrage and then asserted their need for protection by voting, would we have a better society? That is, Do we really want the state to stand between humans and animals, or would we rather eliminate the need for stich a barrier? Most would agree that having against animal consumption without being coerced to do sa is the optimal choice. Af- ter all, if alcohol Prohibition caused as much crime and violence as it did, imagine what social strife meat prohibition would ercate! Just as the Drug War will never make a dent in the problems hrenight about hy ‘chemical dependency and its corresponding “underworld,” to legal War oon Meat would have a prayer of curbing animal exploitation; it would only cause still mote problems. The roots of these types of problems are socially-ceeated anil -reinforced desire to produce and consiume that which we do not really need, Everything about our present society fells tis that we “need” drugs and meat, What we really need is to destroy that society! The vegan must go heyond a monist understanding of non-human oppression ancl understane! human social relations, What's more, she must also extend her lifestyle of resistance to a resistance af human oppression. € Vivisection: The] «i proctice of experiment ing on animals through} operations ond other| forms of coercive tortur Violence in Everyday Life (0.82 S08 fo woud disagree, is ome based largely on Mice, Everywhere we tur it scems, there ie violenee, a perception chanced exponentially by corporate-centtalled media images, ws SOUN, REVOUNON 9 year, itis unlikely that a single hungry person would be fod newly-freed grains grown on US soil. This is because the problem of world hunger, like that of “overpopulation,” is not at all what it seems. rgsRaGay se] These problems have their root not in the availability | Srocigimed vegons of resources, but in the allocation of resources. Elites | think ths woy. ond require scarcity—a tightly restricted supply of re-|IN's uly sod. 'coll Seren ae er eae Gas eee ket value of gous drops decisively as supply increases, | veaetaions’ here I grains now fed to livestock were to become sudklenly| Reo trey gs not available, the change would drop the price of grains | Consume anima! through the floor, undermining the profit products. they the grain agricultural have by no means tly corresponcling 10 those of elites | MAE 6 holstie ihe aniinat apricutt alimpt to tree who own part of the animal agriculture market, Veg- [ONME! 10 ee ctarians tend to think that vegetable and grain farmers | an ov oreseors are benign while those involved in animal husbandry | rough thot are vile. The fact is, however, that vegetables arc a com-| Mestyies, AY this imodity, and those with financial interests in the veg-| moment, there table industry do not want 10 make their product avail- meercane trom able if it means growing mote to make even less profit. |M@ MOSNE Second, it is the case that the national and global |" orGigoy ow. distribution of food is 2 political tool. Governments and | ever there bo international economic organizations carefully manipu- | comptomie polnt late food and water supplies to control entire popula: | ot which we con Hos. AL ines, fod cae with from hungry | 2ehieve ar people as a means of keeping them weak and docile. At| aemIOncInG OF other times, its provision is part ofa strategy intended | Gejone os wot os to appease restless populations on the verge of revolt. | gajust ond retocus Kawi all his, it becomes reasonable to assume four Mesves thatthe US government o gly conta by pi J orcoc OY vate interests, would subsidize the non-production of | Omer Words, tere grains, in order to “save the industry from collapse.” } "EMO wove | Farmers would likely be paid nor to grow grains, oF | sumption besides even to destroy their crops vegetarianism. You is not enough to boycott the meat industry and | are what you hope that resources will be re-llocated to feed the hun- | consume. ary. We must establish a system which actually intends To meet human needs, which implies social revolution, This is only one of many connections between animal andl human exploitation, but it illustrates well the necd for so‘a/ revolution, A rcv tution in the relationship between humans and animals is narrowly fo- exsed andl is, in fact, preempted by the very nature of modern society: (One reason animals are exploited in the first place is hecause their abuse10 is profitable, Vegetarians « industry (including dairy, viviseetion, ete) meat industry will not be destroyed un for itis the latter which provides in And to capil is irresistible. The profit itive is not the only social factor wh inal exploitation. Indeed, economics is only one formn of sox ship. We also have political, cultural and interpersonal rel not an market eapitalis petus and initiat nis destroyed, to the former, lists, the prospect of easy profits from animal exploitation encourages an relatio osh cach of which can be demonstrated to influence the perception that ani- als exist for use by hun ns. Bible, and Western religion general, are full of rf- tw-even think that hx ‘own needs. At this Mis teed to exploit au ant in history, it is absurd Tittle we can gain from the suffering of non-human animals, But God supposedly said we could use them, so we continue to do so, despite the fact that we have out-evolved any real nced we might have once had for Vivisectors claim we can learn fro use this assertion to justify the torture and murder of sentient id they Radicals need to realize, as vegans do, that the only thing we can learn from animals is how to live in a sane and sound relationship with our cuvironment, We need to observe anim Fiere i the 200, n this place of hyprotle fascination, human beings come to see their Jown Inetincte coged and starlzed: Every: thing that ia intrinsic to hurian kind, but [smothered by capitalist soclety, reappears fay in tho #60, Aggiossion, eonialty, ‘motion, desite, play, the very Impuldes to freedom are trapped ind displayed for the Alenated enjoyment and manipulation of men, worten and children. Here io the tries epsctacle in which everything desired by human beings existe’only to the degree chat it ls beparated froin the reality Jof human existence. The condition of slavery automaticaly poses the question: What are the prospects for Iberationt Ie hardly needs £0 be stivssed that the nétion lof the revolutionary transformation of the relations between humans and beasts (sic) i all but unthinkable today the Suineatet Group their natural environment, and mimic their environmental re- lationships, where applicable, our own, Such an understanding of harmony between humans and nature will someday save aud add value to more lives.than finding @ cure for cancer through the "sci- cence” of animal torture ever will Alter all, the roor of most cancer is in human mistreatment of na- ture, No radical would expect so- lution to stich a problem to be found in further destruction of na- ture by way of animal experimen: tation. The correlations between speciesismn aud racism—hetween the treatment of animals and people of color—has also heen ex plicitly and graphically) lem parison: Human and Animal Slavery, astounding comparisons between the and the treatn around the same basic relat pressed.” As Spiegel illustrates, trata lly been startlingly similar to storie To de tary ignorance, more often than not cause at atime,” says the monist dynamics can be sterilized Male dominance in the form of speciesisim brought about by anthro been exposed with poetic clarity by Carol Adams in her book The Scxual Politics of Meat veganism have muich in common, and to teach to and learn from the other. concrete comparisons between the patriarchal perspec: tive and treatment of animals, Adam: calls for recognition of the deep connection between vegan and feminist lifestyles. si of “inferior races” by whites, lait nship—that herwe je one oppression is valid and the oth it one’ understanding of the world; itis to thinker, as though these nd extracted from relation to astrated. In her book, Zhe Dreaded Cou. Marjorie Spiegel astutely draws treatment of animals by humans ing “they are built oppressor and op- iM of om-whites by whites has that of non-humans by humans. ‘ot is to consciously igage oneself in volun- for personal convenience. "One patriarchy an pocentrismy has Fania Any SOC theory which ‘emphasizes one Feminism and | oppression os being cach has plemy| mote Important After drawing] thon another; o single ksue-focused ‘epptoach to, 1s describes and ton ‘One comparison between interpersonal relations and human-animal relations which has not been thorough cludes the adult treatment of child the adult treatment of the elderly. In each case, the oppressed is seen as someone not in possession of full ageney for her or his actions. For in stance, children and old folks alike are seen as feeble and incompetent (re- gardless of their actual potential for responsibility). Ageism is rooted in something ! call adultocracy, which refers to the notion that adulthood is possessed of a certain quality of re- sponsibility not found in the aged or young, Like animals, those oppressed ily examined, 10 my knowledge, n and young people, as well as SCaimparing the aulterng of animale 1] that of Hacks (6¢ ay other oppressed ‘ovp) le oMenohe only £o the epeclsiet ‘one who hie embraced the fale rctlone| of what antinsie are tke. Thowe who ar ‘attended by comparison to a tallow sufferer hive fallos for the propeganda| ‘apevied forth by the oppreesors. To dary] ur alitrties t6 animale le to deny anal undermine dur own pome’| “Marjorie Spiegel LS the Dreaded Comparieon| by ageism are treated as objects devoid! of individual character and value. They are exploited whenever possible, spoiled when deemed “cute, spect offered adult living, thinking, sentient beings is son dominance and power. Not nlike pat .* but almost never given the re unaus. That children, the eklerly and animals are how lost in the adult quest for chy, adultocracy doesn't re-Anew, completely revised version of the es- say to which this Afterword refers, called Animal Freedom and Social Revolution.will be appearing soon at the new Critical Mess Media WWW site at: wwwrootmedia.org/~ messmedia In addition, the full texts of all current and future CMM publications will appear, along with lots of interactive features. We hope you will join us there, Afterword to the Third Printing of Animal Liberation and Social revolution hhen the second edition of this pamphlet went to press about a year ago. | appended a brief “ARterwords” proclaiming my concern with some of the notions expressed in the original text, Rather than make serious editorial ‘changes to the content ofthe essay, witich I believe still stands as a solid tract, T have opted to discuss some of my more recent conclusions on the t On Liberation ‘Among the problems I now have with the original piece is my own and others’ use of the term “liberation” to describe what is actually the freeing of animals from exploitation and oppression at the hands of humans. 1 believe liberation to be a particularly human concept, based on the subjective process ‘of consciousness-raising and selfempowerment. Liberation is personal, and itis much more complicated than merely removing physical chains. When a prisoner is released from the confines of incarceration, he or she is not neces- erated” from the oppressions of an authoritarian society. He or she is simply “free” from the cell. Achieving liberation—itself perhaps an impos- sible ideal for any earthly being—is something beyond the capabilities of any animal. Itcan be argued that animals who are abused and violated (and quite obvi- ously suffer psychological damage) must, like oppressed humans, undergo a process of psychological or subjective recovery. But even personal recovery. theoretically within the capacities of many nonhuman animal species, is not truly liberation, Since liberation, as I define it, requires the raising of social consciousness, for which nonhumans (and some humans) simply do not pos- sess the capacity, its texture is more complex than that of recovery. This may all seem a matter of semantics. However, | insist it is much more, For too long human liberation has been perceived to be solely a social/ structural process. When we change the conditions of society, we become liberated. | believe a much more dialectical approach is in order. We must became liberated, as collectives of individuals, before we can restructure soc ety in such a manner that it is conducive to liberation. At the same time, before we can become personally liberated (ie, empowered, enlightened, cte), ‘we must restructure society and its institutions. This seems like a catch-22 of sorts, making of us tail-chasing cats, But when we look at this dialectical, as « gradual, bilateral, process of ebb and flow, the complexity of liberation theory begins to give way. ‘Self-proclaimed “animal liberationist,” typically dedicated and sincere activists to be sure, tend to miss two points. First, one can only liberate one-self; The most we can hope to do for others is free them from the restraints which prevent theit selfliberation. Second, only those who can comprehend the complexity of their own oppression can combat it through a process of liberation. For countless centuries, the best attempts of humans at freedom have transtated into desperate struggles to simply be free from the authortar- in impasitions of oppressive society. Like caged animals, there has been litle ese in our site other than the destruction ofthe cage itself. Unlike caged animals, however, we have the potential to understand why the cage exists in the first place. We know there are always more cages, and until we destroy the social machine which produces those cages (for both humans and nonhu- mans), the closest we can expect to come to liberation is momentary and relative freedom. Redefining Veganism | would also like to clarify my definitions of some terms, most importantly “veganism.” My original definition was accurate, | believe, but becomes con- fused in context of the rest ofthe essay, not distinct enough from wiat ! call “vegetarianism.” Let me be clear: veganism is the conscious abstinence from actions which contribute, directly or indirectly, to the suffering of sentient beings, be they animals or humans, for ethical reasons, People come to vegan- ism through two primary paths: concern for animal rights/welfare/freedom, and concern for the natural environment (severely harmed by animal hus- bbandry). Abstinence from the consumption of animal-derived foods alone is simply vegetarianism. Abstinence from meat consumption, typically referred to as “vegetarianism,” is appropriately termed “lacto-ovo vegetarianism,” because its practicioners continue to eat dairy and eggs. Most vegetarians are such because their diet is healthier. They thus have no obvious reason to ab- stain from consuming leather goods, products tested on animals, and so forth. Itis important to note that veganism is not an absolute state of being. First of all, there are many interperetations of what constitutes a sentient being, Some argue that all animals, from mammals to insects, are fully deserved of | inclusion in the category. At the extreme, there are those who believe that plants and animals are equally deserved of the distinction, and thus choose only to eat fruits and nuts (these people are commonly referred to as “fruitarians.”) Stil others insist many animals which cannot be demonstrated to have individual will, distinctive character, complex nervous apparatuses or any semblence of emotion, such as insects and erustations, are not “sentient” by their definition. I have no space here to delve into the debate, but suffice it to say whatever the specifics of one's own definitions, it must be understood that we share the same general principles, and are all attempting to live by them as best we know how. ‘Secondly, veganism is an ideal to whi ‘we can only hope to ti up. So many products which have become “necessities” of modern life such as ve- hicles, photographic film, ete, contain parts derived from animals. Pet food is another controversial issue. It is important to sires that we can only expect to 4o our bes, to take huge personal steps toward our ideal. Even if all we do is ‘uit eating meat this year, while felling short of what vegans considera fairly simple conversion to compassionate living, we are dramatically reducing our personal contribution tothe exploitation of onhumans. Burnout ensues when ‘we place impossible demands on ourselves, and further alienation is atypical result of extreme demands placed on others The Liabilities of Lifestylism Pm the first tobe disgusted by those stodgy radicals, mostly ofthe “old school,” no proclaim lifestyle changes must, atthe very least, take a back seat to the al” work of social change, which is limited to the restructuring of social stitutions. Still, their critique of those who, on the opposite end, believe personal change will actually be the revolution when practiced on a large scale, is rather important. We must avoid either extreme. Unfortunately, con- temporary anarchists and vegans alike tend toward the lifestylist approach, {As | described in the first section of this addendum, there isa vital dialectic involved. And, as | mentioned in the body of Animal Liberation and Social Revolution, the simple act of changing one’s lifestyle, even when joined by millions of others, cannot change the world, the social structures of which were handcrafted by elites to serve their own interests. Some radicals go so far as to claim our lifestyles will change “after the revolution.” Such a notion is just silly. Those of us who have been raised to be consumers, compliant citizens, husbands, wives, and so forth, must radically alter our everyday activities, else we will be incapable of running a future, libratory society, Indeed, we won't even seek to'radically change the world around us until we learn to stop valuing the superficial, spectacular effects and elements of the present. We won't establish a socialist economy Which discourages the production of meat due to its high social and environ- imental costs unless we are willing to give up meat. An inevitable undertaking ofa sane economy will be the abolition of animal exploitation industries, and that will be obvious ahead of time to those with the power to construct such ‘an economy (i, the people). But why would we strive toward a system which would result in our inability o eat meat if we cannot bear to give it up now? Lastly, it’s important to note that lifestyle changes, such as going vegan, really don't constitute any kind of concrete activism. There is much more to being an activist than just taking a stand, especially a quiet one. —Brian A. Dominick October, 1997