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The Mistake of Single Issue Militancy and the Need for a Deep Radicalism Instead

2/20/2022

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In February 2022, in the lead-up to his 50th veganniversary, Ronnie Lee (who became vegan in Spring 1972) and Wenda Shehata released a video that looked into some of the history of the vegan and animal protection social movements. Amongst a whole range of issues, Ronnie and Wenda looked at the issue of movement take-off, an interest of sociologists like myself who look at social movement theory, and the concepts of “militancy” and “radicalism.”

Ronnie and Wenda’s discussion can be viewed on the Forward to Animal Liberation Facebook page - https://www.facebook.com/110009078121280/videos/470017964600001


Ronnie identifies what he now sees as grave mistake of the modern animal protection movement: the failure to see the potential and thus bring into being widespread grassroots-led vegan education. Remarkably, almost unbelievably, the vegan social movement was not engaged in vegan education until the beginning of the 21st century. In Ronnie’s view, this was at least 25 years too late and, had this move occurred earlier in the history of the movement, the mobilisation for animal liberation would be further advanced now than it is presently. I agree with Ronnie's analysis, as would Gary Francione, who has been an advocate of vegan education as the major MO of the animal movement since the 1990s.

Ronnie notes that when direct action arose in Britain - starting with the Hunt Saboteurs in the 1960s, the Animal Liberation Front in the 1970s, followed by the liberation leagues and SHAC in the 1980s and 1990s, several national groups were already campaigning on single issues such as vivisection, hunting, and intensive (factory) animal farming. With an influx of younger people into the movement, there began a shake-up of these “conservative with a small c” organisations. Some responded to the demands of the younger generation, or were taken over by them. One major change was that largely inactive groups that traditionally merely asked members to send them donations and write to their member of parliament became campaign and protest groups which were staffed by vegans. The vegans who were part of a large increase in veganism Ronnie observed in the 1970s. In addition to the transformation of existing groups, new campaigning groups such as Compassion In World Farming (1967), Animal Aid (1977), PeTA (1980), and Vegetarians International Voice for Animals (VIVA! - 1994) were formed. Ronnie says that, although the animal protection movement was changing, it’s conservative welfarist base remained: “To some extent, it carried on being welfarist but, like, militant welfarist shall we say.” The movement also remained dominated by national groups that keep a fairly firm grip of its financial resources. Indeed, as can be seen, the number of such organisations grew at this time. 

In relation to events such as "World Day for Laboratory Animals" (initially organised by the British Union for the Abolition of Vivisection or The National Anti-Vivisection Society), which are attended by about 700-800 people in the modern day, these marches attracted 10,000-20,000 in the 1980s, both Ronnie and Wenda remember. Similarly, tens of thousands of people would attend “save the seals” and “save the whales” events in those years. For Ronnie, the fault line in the movement was revealed by the fact that, although “there were vegans in these organisations campaigning on all these different issues, nobody was campaigning for veganism.”

I think this is one of the strangest things for 21st century vegans to try to grapple with. A social movement that had significant and growing numbers of vegans within, nevertheless largely ignoring veganism in terms of its campaigning focus. How does that make sense? In the US, for example, although PeTA began as an animal rights group in 1980, by the early 1990s, its “president” Ingrid Newkirk took up the fight for animal welfare and for “the regulation of atrocities” against animal rights philosopher Tom Regan, and animal rights lawyer Gary Francione who were, respectively, advocating for rights-based animal rights, and veganism as the movement’s moral baseline. In 1993, the Vegan Outreach organisation was founded but, by 2005, its founders were regretting having the word “vegan” in its title. In 2011, co-founder Matt Ball, complained that “vegan” meant reduced donations: “Foundations and rich non-vegans give to groups with similar philosophies and approaches, but they won’t give to “vegan” outreach.” Ronnie’s summary of such times amounts to this: “In some ways the movement became more radical, but in many ways it stayed just the same.”

However, Ronnie adds: “Probably ‘militant' is more accurate than ‘radical' because militant describes a form of action, [whereas] radical is more about philosophy.” Radical means getting to the root of the problem and clearly, until very recently, and often due to the movement’s corporate nature and the number of wages they thought they must finance, prime movers in the animal movement were absolutely resistant to making veganism the moral baseline of the movement. They often put about the idea that veganism was “a scare word.” Ironically, it was a scare word for them - they thought their incomes would drop if they used it, so they favoured words such “veg,” “veggie,” and even “veg*n” instead - however, it turns out it isn’t much of a scare word from the general public’s point of view, or for the manufacturers of plant-based foods and products. It appears that even the national groups in the movement are no longer petrified of the dread 'V' word. For example, VIVA! (Vegetarians International Voice for Animals) now declares itself, “The Vegan Charity." 

The status of The Vegan Society has always remained something of a puzzle in this story. Ronnie and Wenda noted that it wasn’t seen as a campaigning organisation - it wasn’t (and isn’t) an “on the street” group like Animal Aid, for example. I doubt that most of the large influx of vegans in the 1970s onwards ever bothered to join The Vegan Society. I have never been a member despite being vegan since 1979. I also doubt that their membership has risen massively even in the wave of vegan popularity currently being seen. As far as I can tell, the only engagement modern-day vegans have with The Vegan Society occurs when they quote (and often misquote) the official definition of veganism.


The Two Garys.

At least as far back as the publication of his 1996 book, Rain Without Thunder: The Ideology of the Animal Rights Movement, Gary Francione has argued that the promotion of veganism should be the central plank of the activities of the animal advocacy movement. History will likely remember him as very influential in moving the animal movement (finally) to adopt veganism as its moral baseline. However, he will still argue that the movement has failed to do that and, instead, promotes veganism as merely one option that will reduce animal suffering among other things like reducing the consumption of animal bodies and their secretions, and taking part in things like “Meatless Mondays.” For him, as for many vegans, being vegan is a moral imperative if one adopts the philosophies of veganism and animal rights. Francione will also say that there is no animal rights movement in reality, just an animal welfare movement bearing its name. He may point out that, for example, national groups like Mercy for Animals and Animal Equality spend millions of dollars per annum on animal welfare “cage-free” campaigning instead of vegan campaigns (see the Open Philanthropy Project grant database). Gary Francione has left the movement but is still active in what he calls a “counter-movement” known as Animal Rights: The Abolitionist Approach.


Many people relatively new to the vegan movement will tell you with a straight face that Gary Yourofsky started the vegan movement and has created more vegans than every other vegan activist combined. That may or may not be amusing to Ronnie, since Yourofsky was two years old when Ronnie became a vegan activist (he was 9 years old when I became vegan). Although veganism wasn’t promoted to the public in those early years, it certainly got around the activist communities, which is why Ronnie claims that there was a big increase in the numbers of vegans in the 1970s. By the 1980s, I’d say the majority of animal “militants” were vegan (although some will have been vegetarian for sure). Yourofsky’s first impact was the launch of his website in 1996 but that ended up in a financial disaster forcing him to resign. PeTA stepped in and offered him a paid job as their "national lecturer," and so the college lecture tours he became famous for began. By 2010, he had given the same talk hundreds of times so he was good at it. His talk at Georgia Technical College in the Summer of 2010 was filmed and was subsequently heavily promoted within the animal movement. 

A year later, in 2011, I was part of the Animal Rights Zone team that asked Gary Yourofsky whether he was prepared to retract talk of his extreme violence fantasies, part of which involves regularly wishing for humans to be viciously sexually assaulted until they were disabled for life. Yourofsky replied in something of a rant, saying he “adores” his violence essays, while defending his drugs use, and attacking “animal rights people:” Yourofsky has said that he hates humans, apparently including himself. “Most animal rights people LOVE their families and worship humankind,” he said. By this token alone, and despite repeated claims in the modern movement that he has made more vegans than anyone else, ever, Gary Yourofsky clearly does not understand vegan philosophy very well. While he hates humans, and calls us all “parasites,” the pioneers of the vegan social movement remained optimistic about humanity believing that the widespread adoption of a vegan mindset would mark their moral evolution, leading to a less-violent humanity. Social movements are, after all, made up of human beings. Yourofsky has since bailed out of the vegan movement and “retired,” leaving the other animals to their fate after a mere 21 year’s involvement.

Of the "two Garys," I'm sure that movement historians will regard Francione's as the much more significant contribution.



How We Got to Where We Are!

Social movement theorists often talk about movement cycles, waves, and stages. In terms of the latter, social movements may emerge, grow, professionalise, and die (they may die because they’ve done their job, by the way!) It can be a rocky road for social movements, and there are certainly likely to be highs and lows in their journeys. In Bill Moyer’s social movement action plan, there are eight movement stages including “take-off” which, as the name suggests, can be dramatic and, for some, an overnight phenomenon. The stage before “take-off” will intrigue those who know the history of the vegan social movement, since it is called “ripening conditions,” echoing something Donald Watson wrote in November 1944 in the very first Vegan Society newsletter. Moyer’s theory dates to 1987. He writes: 


“The ’take-off’ of a new social movement requires preconditions that build up over many years. These condition include broad historical developments, a growing discontented population of victims and allies, and a budding autonomous grassroots opposition, all of which encourage discontent with the present conditions, raise expectations that they can change, and provide the means to do it.”

Of course, not all of that “fits” exactly with any actual social movement, not least the vegan movement, but the broad outline seems pretty solid. It further appears evident to me that the preconditions that Moyer speaks of, related to the present-day vegan movement, rely on the fault line Ronnie Lee identifies having being rectified. In other words, the recent growth of the vegan movement has depended on the groundwork for decades before but, in particular, the widespread, if delayed, establishment of veganism as the moral baseline of the animal advocacy movement. From all of this, we should not get the idea that the present surge in the movement is a product of the recent “influencers” in the movement, including Yourofsky, but owes its origins to the late 1960s onwards. Rather than creating the present “vegan wave,” those who came into the movement in the last 10 years are riding the wave that “built up over many years.” Ironically, as suggested above, some of the main conservative resisters of the move to establish veganism as the movement’s moral baseline, those in the national groups, have finally (by and large) abandoned their “veg,” “veggie,” and “veg*n” claims-making in favour of talking directly and openly about veganism. 

It would not make any sense to the current generation of vegan activists to talk about anything else other than the need for veganism. Wenda and Ronnie reiterate that had the rather obvious fact of the vegan movement focusing on veganism as its campaign been much earlier, then things would be better for other animals than they are now. The movement “missed a trick,” says Ronnie, “of tackling the oppression of other animals at the most fundamental level;” while Wenda says that, sadly, we must regard what actually happened within the vegan movement as a tactical and philosophical “oversight."

Technology.

The advance of technology has undoubtedly been part of the story of the advance of veganism. Before the internet, for example, much of the movement’s literature was 4-time-a-year magazines or the more regular zines, often simply photocopied. The Cranky Vegan - Jake Conroy - notes that, for many modern-day vegan advocates, if it’s not on an high quality video, it may as well not exist. One example of that is an old VHS recording from 1988 of a Tom Regan’s speech at an anti-vivisection rally in North America (see https://youtu.be/oruKMOR7krw). At the time, the video was regarded as the “best animal rights speech ever given,” but its quality is admittedly poor. At the same time, the speech is incredibly rousing and can make the audience really feel that they are attending the rally. As a consequence of its low quality, the speech is not well known in the animal movement, and I do not think because it should be regarded as totally out of date.


Perhaps the advent of smart phone technology, resulting in thousands of high-quality video now available, hinders recent members of the movement from researching the movement’s history, to the extent that they are interested in doing so. Consequently, I have noticed that many recent activists unfortunately hold a rather distorted view of the vegan movement’s development and some really do believe that it began in the 1990s!


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Reducetarian Movement Snatchers, or Matt Ball Should Leave Vegans Alone

5/28/2017

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Matt Ball, co-founder of Vegan Outreach, has produced a video (see below) attacking vegans.
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Ball declares that, “Everyone has met a vegan who has been rude to them or who has been outrageous or just angry or yelling at them.”
 
 
Ball illustrates that by showing DxE actions in supermarket and café settings. In the supermarket, an activist makes a statement about the dairy industry. A true statement about the dairy industry. I will say that I do think there’s a big difference between DxE-type actions in supermarkets rather than in cafes or restaurants. The latter locations are bound to upset people – in my experience, that tends not to happen in supermarkets.
 
So, which accusation Ball pitches at vegans applies here? I'm using the supermarket example, because it's the only one with sound. Was this a “rude” action? Was it outrageous? Well, it might be thought that in the sense that one aspect of DxE I like is the spirit of Herbert Marcuse’s Great Refusal that they often embody. But, in what other sense is an action inside a supermarket (as distinct from, say, a café or restaurant) something that’s “outrageous” and how? Are these DxE activists “angry” – how knows? Are they yelling? Well, the woman is making her statement in a loud voice. But are they “yelling at them,” meaning the public. No, I don’t think this action, the equivalent of street theatre, can be characterised as that.
 
Of course, Ball is playing up to the “crazy vegan” stereotype much loved by Tobias Leenaert and Sebastian Joy. I invite Mr. Matt Ball to come to Dublin, Thursday to Saturday, to see how Vegan Education on the Go (VEGO), and the VIP (Vegan Information Project) interact with people. He’ll see calm, rational, discussion. If anything, the shouting comes from members of the public who pass by and don’t engage. One recent shouted comment, “I like meat!” and another: “God gave us teeth.” The people who come up to us are vegan curious. They talk to us. Guess what: we talk back.
 
I’ll also bet my bottom dollar that Ball didn’t see much, if any, of Leenaert's ideological “crazy vegan” stereotype when he observed vegans handing out Vegan Outreach literature. Better not mention Vegan Outreach too much though. Ball implies that he regrets ever using that obscene, horrible, word “vegan” in the group’s title. Not good, money-wise, for one. We all knew Vegan Outreach had hit the buffers when co-founder Jack Norris got married to a PeTA activist at a KFC restaurant, celebrating with KFC’s vegetarian sandwiches.
 
Bizarrely, Ball then seems to care that the rude and outrageous “celebrity chef” Anthony Bourbain regards vegans as terrorists. Are we supposed to care anything about what this person thinks of vegans?

Are we somehow to shape our message to cater for a person like this? [This is from that great font of knowledge, Wikipedia, so may not be totally accurate]…
 
  • Bourdain has a public persona that has been characterized by Gothamist as "culinary bad boy". Because of his liberal use of profanity and sexual references in his television show No Reservations, the network has placed viewer discretion advisories on each segment of each episode.
  • Known for consuming exotic local speciality dishes, Bourdain has "eaten sheep testicles in Morocco, ant eggs in Puebla, Mexico, a raw seal eyeball as part of a traditional Inuit seal hunt, and an entire cobra—beating heart, blood, bile, and meat—in Vietnam," reported the Daily Freeman in 2010. According to Bourdain, the most disgusting thing he has ever eaten is a Chicken McNugget, though he has also declared that the unwashed warthog rectum he ate in Namibia and the fermented shark he ate in Iceland are among "the worst meals of [his] life."
 
If I saw vegans being rude and angry towards this sexist, violent, horrible man, I think I’d pretty much understand to be honest.
 
Ball then goes on to make some reasonable sociological points. People, by and large, don’t want to be purposely harmful towards other animals. They are simply following social convention, obeying their culture, consuming what’s cheap and convenient. He then says that he wants a new approach than just talking to the public about veganism.
 
Wait. What’s being said here? That a vegan position cannot understand these sociological facts and take them into account? Most vegans I know are fully aware that they are dealing with people who are thoroughly socialised into a deeply speciesist culture. However, to imply that this somehow rules out effective vegan advocacy is nonsense.
 
The speciesist disconnect in this reducetarian approach is underlined next. Ball says that his strategy is to get people to stop eating chickens and apparently move to cows (described as "beef") and pigs as a step in the right direction. Now, how does he put this: “No matter what they eat instead…” Yes, I think he means, no matter WHO they eat instead. Naughty.
 
Next, Ball cites some data from Faunalytics’ “Study of Current and Former Vegetarians and Vegans.” First, we should always be wary of research that conflates the vegetarian diet and the philosophy of veganism. These are two very different things. See Casey Taft on research used in the animal advocacy movement.

Ball picks out ONE statistic from the Faunalytics summary only. The one reading: “85% of vegetarians/vegans abandon their diet.”
 
Yes, well, now we are getting somewhere. The emphasis on diet is important. If people are not eating other animal products - or modifying who they choose to exploit, as in vegetarianism - for dietary reasons, then we might expect this fall off. Ethical vegans are more likely to remain vegans – see HERE.
 
What Ball chooses not to highlight from the summary are important parts of this issue. For example…
 
  • The only motivation cited by a majority (58%) of former vegetarians/vegans was health.
 
However…
 
  • A number of motivations were cited by a majority of current vegetarians/vegans, with “animal protection” coming in at 68%.
 
The summary also notes how isolated former vegetarians and vegans were: “84% of former vegetarians/vegans said they were not actively involved in a vegetarian/vegan group or organisation.” 63% emphasised the important of isolation by saying that their diet made them “stick out from the crowd.” Yeah, more sociology – human mammals are social animals.
 
Given the complexity that just this summary raises, it is revealing that Ball chooses to point only to the numbers who stop being vegetarian, or vegan. We don’t know the numbers in each group – and there’s no mention of ethics. Tobias Leenaert applied this distortion recently too – see HERE.
 
A fundamental mistake in Ball’s position is next up. We’re pushing people to eat what we eat, he says. You know, it says at the beginning of this video that Matt Ball is an “animal rights advocate” into “animal welfare.” Unfortunately, he hasn’t taken much animal rights theory in it seems (and more on “animal rights below). If Ball knew anything about animal rights thinking, then he’d know that the plant diet follows the philosophy, just as the vegan diet follows understanding the ideas within vegan philosophy, such as peace, justice, and non-violence.
 
Like a lot of reducetarians, Ball has gone for this line that we are only really talking about altering eating patterns, at least at first. Well, it’s a little more than that. If we are to shift a culture, we are talking about altering thinking patterns. We need people to think like vegans, not just to eat like them. It’s the people who are eating a vegan’s diet only that are returning to animal products.
 
Any more terrible mistakes to come? Oh, yes – here’s the biggy.
 
Ball is arguing that vegans are not making much progress after “decades of advocacy.” First, there hasn’t been decades of vegan advocacy anywhere in the world – see what Ronnie Lee, vegan activist since 1971, says about that HERE.
 
The examples of “advocacy” Ball cites are Peter Singer and PeTA. Yes, Peter Singer and PeTA! Ball says Singer’s Animal Liberation came out in the 1970s, and PeTA was founded in 1980, apparently showing by this that people have been “at this” for decades.
 
I suggested above that this was a mistake. Actually, I think that this part of the video is pure ideological distortion, and I’m sure that Ball knows it. One clue that he knows it is that he stops talking about veganism in relation to these “decades of advocacy” and talks about the numbers of vegetarians only. This is wise – even though all this is pulling the rug out from under the feet of his argument.
 
So, Animal Liberation came out in the 1970s. Sure, the book in which philosopher Peter Singer writes
 
  • The question is, therefore, whether the pleasant lives of the hens (plus the benefits to us of the eggs) are sufficient to outweigh the killing that is part of the system…In keeping with the reasons given there, I do not, on balance, object to free-range egg production (Animal Liberation, second edition, PP: 175-176).
 
Not veganism then. So, we are left with PeTA (The People for the Ethical Treatment of Animals). Oh boy, what a wonderful organisation to pin our vegan social justice hopes on. A sexist, racist, ableist, fat shaming, organisation is not making progress. I’m shocked!
 
On animal rights, just for the record. Peter Singer is philosophically opposed to animal rights, and PeTA sell Peter Singer as animal rights, even though they know he does not stand for animal rights. You really couldn’t make this movement up, could you? Who would believe it? The rights-based pioneer philosopher and abolitionist, Tom Regan, was shamefully marginalised by the movement that calls itself the “animal rights” movement.
 
The last part of Ball’s video I can tolerate – except to the extent that this non-vegan part will be pushed towards vegans to suggest to them that the best way to advocate for veganism is have a reduced view of veganism, reject the radical philosophy of veganism, and be sloppy about one’s dietary choices.
 
If Matt Ball wants to abandon vegan advocacy, fine. However, there is NO reason for vegans to take any notice of this reducetarian position - or alter their own vegan advocacy to the public. Vegan advocacy that has JUST BEGUN remember. Historically, we are at the very beginning of a movement that puts veganism centre stage – and these people want us to put the brakes on to further their reducetarian careers.

No way.

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Who's Afraid of Big Bad V?

5/8/2015

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An animal advocate recently announced that he was looking forward to a talk by Matt Ball, currently of VegFund.

He posted THIS article written by Ball as part of the announcement.

The article is one of those forget about "purity," don't be "dogmatic," and don't scare people away with your veganism pieces we've seen from time to time over several years now. It might be relevant to point out that Matt Ball used to work for Vegan Outreach and told Animal Rights Zone that the VO team now regret using that title.

Of all the article, this stood out for me...

We need to ask questions such as: Do I bother asking for an ingredient list when eating out with non-veg friends and family, perhaps ending up not eating anything, and risk making veganism appear irrational and impossible?


I asked the poster of the announcement what he thought Ball was getting at - he replied: "I think what Matt is implying is that if vegans make veganism appear to be some sort of exclusive dogmatic club, it can potentially scare off pre-vegans from even trying, and do more harm than good in the long run."

OK, so the construction of some "exclusive dogmatic club" doesn't sound too great in a social movement context. Neither does scaring off pre-vegans "from even trying."

The remedy for that, it seems, is not too ask too many questions about whether some food item is 100% plant-based or not. Don't get too involved with the ingredients when eating out. I'm intrigued by how this is supposed to work out in the real world. The vegan gets to a cafe a little late and finds that the "pre-vegans" have ordered stew with bread rolls for everyone. Is this a case where the vegan does not bother with the ingredients? Don't check if there's dairy, eggs, or flesh in the stew. Don't worry that the bread (or the spread on it) may have dairy in it?


Remarkably, commenting on this issue, someone from a European vegetarian organisation said he could imagine circumstances in which he'd eat meaty gravy rather than make a fuss.



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    Roger Yates

    Dr. Roger Yates is a rights advocate and sociologist

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