Fifteen Buzzwords Vegan Educators Can Stop Using Today

Semantics, says the Online Etymology Dictionary, is the science of meaning in language. To be understood, we need words to mean what the receiver thinks they mean. Semantics matter.

What about creating new phrases? When we choose coined terms, we’re usually communicating to insiders—others who’ve read the same literature. These terms often come from specific non-profit groups or individualsEureka - from espaciotiempo.org.ar claiming to advance a groundbreaking theory.

The use of a coined term even in a small group of insiders can cause misunderstandings, for it might suggest agreement with the whole kit and caboodle set out by the phrase’s inventor.

You might ask: Isn’t vegan a coined term? And so it is. But in its 70 years of use, it has become plain language. The word was offered by a community rather than an individual, and it functions as an essential signal to a unique and liberating pathway. It draws on a principle known and expressed for many generations, and channels it into a social movement’s terms.

Beyond that, the animal-rights idea takes no special jargon to explain. The idea that animal husbandry involves inflicting unnecessary harm is not a novel theory; it appears in Henry Salt’s 1892 book Animals’ Rights Considered in Relation to Social Progress. International Vegetarian Union historian John Davis says that although Salt died five years before the founding of The Vegan Society, the last 55 years of Salt’s life were lived (as we now say) vegan.

Much term-coining and buzzword creation that’s come along since vegan has muddied clear waters, as our competitive culture promotes the act of personal marking—branding, to use today’s infelicitous term—on something that could just be straightforwardly recalled.

Here are 15 words and phrases we could drop and be better off for it:

1. Welfarist. For anyone who missed the “abolition-versus-welfare” back-and-forth, a quick synopsis. The animal-rights ideal would mean everyone opts out of using other animals. Instead of making that clear, charities continue to use heart-wrenching images and vow to fix the most “barbaric” abuses. Pity doesn’t challenge the status quo. A donation to reduce spectacular suffering can affirm the donor’s superior status in the system, changing nothing. PETA asks restaurant chains to prefer chicken suppliers that use gas slaughter technique. If any businesses enter into such preference agreements, PETA will publicize their promises to consider better animal welfare. Because it’s been connected to this kind of industrial whitewashing, welfare is used by some critics as a negative word; people who promote minor changes in animal enterprises are derided as welfarists. But does the word welfare have anything to do with the way businesses adjust their handling of the animals they own, use, and ultimately kill?

In contrast, an authentic caregiver promotes animal welfare. Trap-neuter-return work—catching abandoned domesticated cats and their offspring, neutering them, and supplying continued care—is praiseworthy welfare work. Welfare, to the ordinary ear, means well-being. So, right now, we should stop using welfarist as a negative code-word. (I should add that rescuing or “helping” animals does not, by itself, advance animal rights. But rescue and genuine caregiving are needed when we humans have caused an emergency in other animals’ lives, or imposed dependency upon them.)

2. “Stop factory farming!” Can we object to all animal farming at once? Even the small, family-run farm violates other beings’ most basic personal interests, beginning with the purpose-breeding of them because we can. And such farms still use resources that could feed hungry humans. Mathematician Adam Merberg published rough calculations suggesting a well-known free-range farm uses more calories in feed than it produces in food; and with the needless waste they generate, these property developments degrade water, soil and air. The very existence of any pastureland signifies predator removal. There is no benign animal agribusiness. Not for the planet, ourselves, the animals we’ve domesticated or those we haven’t.

3. Euthanasia. The term means a good death. It does not mean killing refugees to make space or save resources. Starting today, let’s all rule out the term euthanasia to mean the cold-blooded killing of a bear who chased a camper, or the death of a dog in a so-called shelter.

4. Companion animals. It’s not fair to selectively breed other animals to suit our desires, then call them companions as though they chose to hang out with us. I know: this is a tough one. Most people reading Vegan Place care for and love individual animals in our homes. So it can be hard for us to challenge the practice of keeping household animals. It might feel unloving. But step back and consider how they got here. These animals’ domestication is based on neoteny—the purposeful retention, in an adult cat or dog, of juvenile characteristics that prompt an animal to need and solicit care.

Most vegans already agree that nursing on another species is weird, and indeed that selectively breeding animals so we can take their milk is weird. Isn’t it also weird to want wolves and wildcats selectively bred so we can make them forever dependent?

And fashioning toys out of powerful wolves and wildcats—separating them from their families, buying and selling them, subjecting them to praise or punishment at whim, making ourselves their indispensable overseers—can hardly be justified on the grounds that pets benefit from the arrangement. Did it really benefit wolves to become Schnauzers? The land that is now the United States was once home to hundreds of thousands of wolves. Today, it has a few thousand wolves and 80 million domesticated dogs.

rackIf we’re honest with ourselves, we’ll admit that we have, over time, forced free souls into submission. And when we think of it that way, companionship is an unfair term.

5. “Why love one but eat the other?” I’d think genuine advocacy seeks to cultivate an attitude of respect, not love in a system of inequality. If so, the best thing we can do as teachers is to inspire communities to respect other animals’ natural freedom and power—all that is taken away when we transform the Earth’s other conscious life into shapes that please us. The vegan issue isn’t about why we only eat one, but why we purpose-breed either.

6. Farm animal rights movement. There is no such thing. To animal agribusiness, the effective response is conscientious objection. Those who feel they are missing an ethical duty by not showing undercover videos or lobbying for animal-husbandry adjustments might consider farmer Harold Brown’s counsel: Let the animal farmers themselves improve conditions (they will, for PR reasons) as the vegan movement grows without them. Leave them without assistance, threats, cajoling or praise. It’s not the advocate’s role to police an abusive system.

7. Farmed animals. Why, instead of farm animals, has it become fashionable to say farmed animals? As in: animals who just happen to be farmed? It’s not as though we could just stop using them on farms, and the problem is solved. These animals have been selectively bred as farm animals: to be as easily confined and herded as we can make them. We need to do more than rescue them from farm use; we need to challenge the purpose-breeding at the root of the wrong.

8. Vegan cats. One of these words is not like the other… Veganism is an ethic that can be safely, harmlessly, naturally embraced by human primates. Forget about forcing cats to eat plants, and start getting vocal about the making of pets in the first place. See #4.

9. Single-issue campaigns. Should we dismiss the defending of any targeted group because it’s “single-issue”? What wrong done to a community or even to one person is beneath concern? All lives matter.

10. Wildlife. Aren’t we talking about animal communities? The word wildlife can mean plants as well as animals. Moreover, wild means uncultivated—a concept that falls short of representing the complexities of the non-human lives, systems, and interactions.

11. Humane, non-lethal alternatives.  Don’t do it. Don’t ask managers to put free-living animals on birth control rather than shoot them. Earlier on this blog I shared my column examining the way forcing contraception on animals became confused with advocacy; here is that link again. Read it and weep for the deer of Valley Forge National Historical Park and at several other National Parks in the eastern United States, where plans are being carried out to kill kill kill for as many years as park managers say so—until they get approval for some disappear-deer drug. The Natural Resources Director at Valley Forge claimed to have implemented this plan as a compromise with animal-rights activists.

12. Ethical vegan (also: abolitionist vegan). There is no unethical or pro-exploitation kind of veganism. Nor must we establish subcategories, subcultures, or exclusive clubs for only certain vegans. Vegan is vegan.

13. Meatless. Meat means an article of food or an essential part of something. It’s the term animal agribusiness which covers all the interconnected exploitation of an industry at once—and doesn’t suggest that vegans lack anything.

14. Veg. Nobody knows what that means. 

15. Vegan options. How about vegan offerings? In contrast to the if-we’re-lucky connotation of options, vegan offerings has a ring of confident generosity. Let’s imagine, discuss, and create a culture that makes animal farms history, one where vegan living is embraced as the way to sustain our world.


Thanks to Meg Graney and Kate Sparkman Sharadin for helpful online comments that got me in the mood to write this up. Source of banner detail: Shop With Meaning. Source of Eureka! drawing: EspacioTiempo (PDF). Source of St. Bernard breeding rack photo: Stornum Kennels.

Sex, Race, Species and Class

Originally posted on Species and Class:

By Lee Hall

A Sunday schoolteacher taught me to classify people. The male and the female. In that order. Eve was created to help Adam, to serve, and, from Genesis on, to be ruled. “Yet your urge shall be for your husband, And he shall rule over you.” Aged six, I couldn’t absorb the ramifications, but the words got through. And there were more. Adam and Eve noticed they were nude, and covered themselves. Nature knows no indecencies, to paraphrase Mark Twain; we invent them.

We also invent rankings. Consider the Great Chain of Being: a scale rising from rocks, to plants, to non-human animals, to ordinary humans, to kings, through the heavenly beings, God at the pinnacle. The principle of hierarchy reverberates as we study nature’s “kingdoms” – and when scholarly humans set the gold standard in ability (for example, showcasing the brilliance of parrots or apes or…

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George D Rodger’s Interview With Donald Watson (December 2002, Unabridged)

Lee Hall:

Happy World Vegan Day 2014! Happy 70th Anniversary to The Vegan Society!

Originally posted on Vegan Place:

Here’s an intriguing retrospective with many fascinating thoughts well worth exploring in detail, from time to time, at Vegan Place. I was delighted to post this piece to the Internet in June 2009, and now re-post it here in celebration of World Vegan Month 2013.

Appreciation to George D Rodger, both for conducting this interview in the first place, and for subsequently permitting me to publish it so that others might read and enjoy it. If you wish to copy this page, please cite the source (this site), show the courtesy of leaving this note intact; and know that while George has offered it to the public sphere, it would be appreciated if you would note its source as George D Rodger, chair of the Vegan Society.  It can be freely quoted, but it is important that Donald’s words not be altered. As George Rodger explains, Donald Watson used the…

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Humanity—It’s a Class Thing

Lee Hall:

What’s missing from most vegan campaigning? A commitment to defend the interests of animals living on nature’s terms.

Originally posted on Species and Class:

By Lee Hall

We live on an extinction-wracked planet. How did we put ourselves in charge of such destruction, and how do we get out of this role? We must take decisive action to respect the space and nutrients needed by other beings, beings whose own experiences of the world matter. But where is this message to be found? For all our scientific knowledge, humans see ourselves as impossibly special, above biological connections with other life, members of a deceptively insular category. When discussing other animals, we avoid the word “genocide”—which meanskilling a tribe. By thinking of extinction as genocide we pull these erasures from the abstract, and press our minds to reckon with them.

We need to discuss conscious beings without always resorting to the duality of “human and animal”; and how real, anyway, are the species boundaries? Dolphins have tiny, leg-like limb buds during their earliest…

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Catelli Brothers: Watching Workers Kill

Lee Hall:

Is it really a shock to us that many slaughter workers are desensitized to the feelings of the animals they kill? Indeed, how could it be otherwise?

Originally posted on Species and Class:

By Lee Hall

Insisting on our right to spy on slaughter doesn’t stop it. In one key sense, it’s a thoroughly conservative stance.

The Asbury Park Press, based in New Jersey, has published a column headlined “Slaughterhouse Says Changes Made” (3 Oct. 2014). The report’s point is immediately obvious. The paper informs us that the Catelli Brothers boss took “swift action” after an undercover video showed abuse of Holstein veal calves.1

Anthony Catelli, president of Catelli Brothers, is also quoted reassuring the public that the plant, in operation for 19 years so far, was designed to follow the humane slaughter methods developed by Professor Temple Grandin. Three workers were fired, and eleven new cameras will watch the rest of them. Essentially, all that has changed is who monitors the employees.

Other than unemployment, what’s next for the punished workers? Not one word in the article is spent on the matter. While a sacked slaughter worker’s fate is…

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I Dreamt of a Close Encounter With a Coyote-Wolf

I had been separated from my group.

I saw the animal with an untidy grey-buff coat, somewhat slender but imposing, wolf-sized, unquestionably moving in my direction.

The correct advice jumped through my thoughts: Don’t run. Stay with other people. If alone, wave your arms and look big. I glanced sideways to ascertain whether the other people I’d been with were within range. No.

I ran—a this-isn’t-really-running run. The coyote matched my pace, coming closer. There was no getting away. I thought I might well be chewed up momentarily. I imagined the wounds, the emergency room. With my whole being I would strive to turn the media to call for understanding and respect. All of this flashed through my mind in an instant.

Now, the coyote-wolf was at my hand. I averted my eyes, so as not to be a threat, and blanking out my own fear. My hand swept over the muzzle of the being in charge of my immediate fate.  And the being paused, having felt my hand, and looked at me closely, and then moved off. I felt a surge of emotion—of awe.

Who would have the temerity to try to tame such an animal, to make such beings belong to us?

“I just saw a coyote-wolf hybrid.”

The person I told, some official in the area, asked, “Did you chase the animal off?”

“No. I ran. And that was no good, so I stopped. We got close enough to touch. I didn’t plan to—there is no reason for alarm.”

The official answered:  So-and-so would have just loved to have seen that coyote-wolf. I left my story to be told and woke up, knowing. That is exactly how I’d behave. With that coyote-wolf, at least.


 

Image: Eastern coyote, from ForestWander.

Spying on Slaughter

Here’s a recent article headlined “Slaughterhouse Says Changes Made” by the Asbury Park Press, based in New Jersey, where the president of Catelli Brothers took “swift action” after an undercover video showed abuse of Holstein veal calves. Anthony Catelli is also quoted reassuring the public that the plant, in operation for 19 years so far, was designed to follow the humane slaughter methods developed by Professor Temple Grandin.
Asbury Park Press 1

Three workers were fired, and eleven new cameras will watch the rest of them. Essentially, all that has changed is who monitors the employees.

“Ag-gag” bills—laws forbidding outsiders from recording workers in animal agribusiness—are receiving some attention because of their serious civil-rights implications. (Harold Brown and I will speak about such bills with criminal justice students at an open event in West Chester, Pennsylvania next week.) Far less noted is how undercover investigations become exposés of grotesque scenes that are, at best, met with a tidying-up of the system at a particular business. That hardly challenges an industry. Deliberate nastiness on the part of employees, after all, does nothing to preserve or augment the owners’ profits.

Moreover, undercover actions to expose abuses in a slaughter plant send the message that there’s nothing inherently abusive in killing. If the law is followed, there’s nothing for activists to find.

Asbury Park Press 2

Another disturbing element involves the process by which the undercover videographer got this imagery. According to this story, the person filming on behalf of the Humane Society of the United States was more than a passive witness to the harrowing scenes recorded. HSUS spokesperson Mary Beth Sweetland says “our investigators do not participate in ill treatment of animals” and that the company, by stating otherwise, is throwing up smokescreens. In either case, HSUS sent an employee into a job at this animal processing plant to obtain images. Direct involvement in the handling and killing of animals can go on for weeks in some undercover projects.

Asbury Park Press 3

What about the people who gathered in a public demonstration outside the slaughter plant? As the photo shows, they’re with a group named NJ Farm Animals Safe.  At least one has a vegan placard. Good. A vegan shift is the only thing that’ll stop the production of Holstein veal calves. Of course, the protesters could be standing in front of countless places like this; a bust doesn’t need to happen for vegan outreach to be done. In any case, thanks to them for displaying the vegan message.

Last winter, the U.S. Department of Agriculture suspended operations at Catelli Brothers for five days after the Humane Society of the United States submitted evidence of violations of the Humane Methods of Slaughter Act of 1978, which, originally passed in 1958, was enacted to prevent needless suffering.

Even if it could be enforced throughout the country, the Humane Methods of Slaughter Act would have limited scope. The U.S. government and many States regulate the transport and slaughter of mammals in agribusiness, but few if any jurisdictions address breeding and husbandry in all other phases of the animals’ lives.

If, and only if, we stop buying dairy milk and cheese, the suffering stops. Nowadays I can point to vegan cheeses offering any taste or texture people might want, but let’s grow up. Good vegan cheese is a bonus for us. Not a need. And we needn’t be a society of bullies. The death of newborn animals so their parents can keep lactating to fill our breakfast bowAsbury Park Press 4ls is needless suffering.

How does this story conclude? Catelli Brothers was back in business within the week; the USDA closed the file; and since then, Anthony Catelli said, “there have been no issues whatsoever.”

 


Available: An online copy of the newspaper article.