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On the Moral Baseline of Our Movement

9/20/2015

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In this ARZone podcast interview, the one-and-only Ronnie Lee outlines his involvement in a new public education initiative, EVE (Encouraging Vegan Education). EVE is a grassroots mobilisation concentrated on forging change on a cultural level. As Ronnie explains, if "ordinary people" continue to exploit and use other animals in the ways that they do, and if they continue to hold the speciesist attitudes towards them that they currently hold, then little will change. If such people do not change, things for other animals remain the same.

As mentioned in the interview, Ronnie Lee will always be remembered within the animal advocacy movement as the co-founder in the 1970s of the direct action phenomenon, the Animal Liberation Front (ALF). However, Ronnie suggests that the ALF could only ever have hoped to play a small role in the liberation of other animals from human tyranny due to the cell-structure of the “organisation,” which tended to keep things small-scale, and – were the ALF to have become a mass movement as he (and I) once thought it would – the state would have crushed it just has they have recently cracked down on the activities and activists of SHAC.

Apart from what Ronnie said about the ALF and its role, what he said about veganism being the moral baseline of the animal rights movement caught my attention, and it is those remarks that are the basis of this blog entry. 

In the show notes, Ronnie is described as speaking about “the long history of veganism within the animal protection movement.” When Ronnie talks about “the long history of veganism within the animal protection movement,” he’s referring to the fact that, even from the 1970s, at least in Britain, there was a steady increase in members of the animal movement becoming dietary vegans as individuals, although few of them “campaigned for veganism,” and fewer still in any consistent sense, or in a sense that veganism was at that time integral to campaigning or campaign claims.

It seems to me, then, it is wrong to suggest that veganism had been established as the movement’s moral baseline earlier than it has been, although I think the 1970s and 1980s can be said to have marked the time of its initial inception. It needed a determined effort to “push” veganism centre stage, as it were and, as Ronnie states very clearly in his interview, it certainly wasn’t central in those days.

Before we try to locate when this baseline position for veganism emerged, and the extent to which it has been established within the animal movement, what exactly does it mean to say that “veganism is the moral baseline”? There seems to be some dispute or confusion as to what we should regard this phrase to mean within a social movement context, so this is my attempt to articulate its meaning.

A fairly standard definition of the word “baseline” indicates that it is, “an imaginary line or standard” and “standard of value.” The word is synonymous with words such as “criterion” and “touchstone.” It seems to me that we can take “veganism as the moral baseline in the animal rights movement” to mean the value placed on veganism as an integral part of what standing for animal rights means (it is hard to stand for someone while deliberately exploiting them) and, in terms of movement claims-making, appeals to the philosophy of veganism would be central in all that is done and claimed for and about other animals.

In my presentation at the International Animal Rights Conference in Luxembourg in September 2012, I suggested that we might think that it is within the rights-based section of the animal movement that the moral baseline idea for veganism makes the most sense. That is to say, if one believes that other animals are rightholders, and that what humans do to them routinely and systematically are rights violations, then being vegan yourself, and integrating the advocacy of the philosophy of veganism into one’s campaigning activities, seems logical and necessary - and precisely because it would seem odd and contradictory to stand for the rights of those one is violating.

So, leaving that last point rather hanging, when was veganism established as the moral baseline of the animal (rights) movement - and why does it matter?

Credit where it is due, I have always accepted and acknowledged the crucial role law professor Gary Francione has played in bringing about the concentration of veganism in the animal movement. I think that grassroots campaigners, without vegetarian and flesh-consuming subscribers to consider as financial supporters, and with no reliance on any politician who may think of vegans as "crazies," have taken to the vegan moral baseline in its fullest sense. Moreover, if veganism can be said to have been developing to any extent as the moral baseline “before Francione,” then it would have been in the grassroots part of the movement - and the grassroots of most social movements have traditionally been regarded as that movement’s backbone and heartbeat.

However, I would claim that Francione, more than most, worked to bring veganism to be seen as an integral part, and an integral logic, of the animal advocacy movement from the 1990s onwards. He has been critical of the “vegetarian first,” and “vegetarianism as the gateway to veganism” arguments, while fully accepting that people may not be able to “turn vegan” overnight or "all at once." There is a lot of acceptance of inevitable incrementalism within Francione’s position on human relations with other sentient beings which is often ignored or downplayed.

The substantive “push” towards establishing veganism as the moral baseline began in the 1990s - in the sense of being absolutely integral to campaigning and to claims-making – and that indicates why it is important to acknowledge its recent origins and not attempt to do what Ronnie and Ms. Bailey did in Ronnie’s podcast: imply that philosophical veganism has been central within the animal movement for much longer than it has been. Ronnie is perfectly correct to suggest that many and probably most of those early campaigners he rubbed shoulders with were vegans as individuals - but he’s also right to acknowledge that they did not campaign for veganism in the senses that we see it campaigned for now. This means, I suggest, that veganism was not the moral baseline back then – far from it: that move, that flowering, that flourishing, has been in very recent years.

The idea is so new that the amount of references to veganism on Facebook alone makes it easy to forget how new it is. Moreover, even now, not all sections of the animal advocacy movement embrace the idea, or are ever likely to, not even all in the grassroots movement; and certainly not in the national corporations who continue to have good business reasons to fudge the issue with use of terms like “veg,” “veggie,” and “veg*n.” Thankfully, the latter term, which I have always hated, seems to have fallen out of favour in recent years.

As late as 1996, Gary Francione, the person I am suggesting was instrumental in establishing veganism as the movement’s moral baseline, was still self-identifying as a vegetarian, and there is no mention of veganism in his 2000 book, Introduction to Animal Rights: Your Child or The Dog? Q&As taken from the book are still featured on Francione’s web site and mention vegetarianism rather than veganism. 

THAT’S HOW NEW AND RECENT THIS “VEGANISM AS THE MORAL BASELINE” IDEA IS!

By 1996, many campaigners Ronnie knew – and many campaigners people like Kim Stallwood, myself, and my sister Lynne knew – were self-identifying vegans, and had been so for 10, 15, or 20 years – but that fact does not mean that veganism was regarded as the movement's moral baseline in the 1970s or 1980s. Those early campaigners were within a movement that did not campaign for veganism, and did not include veganism within its routine claims-making until many years later.

If I am right about this, we could and should recognise the newness of veganism being our moral baseline, central to everything we do, and we should take heart that this incredibly new thing has really taken off in the last few years. Now, we are in the position to much more reliably test out how the idea of veganism “plays” within the public imagination. We need to keep going with our new idea and, as Ronnie Lee says, continue to encourage vegan education. We do not need, for whatever reason, to imagine that veganism was the moral baseline of the movement for longer than it actually has been. Moreover, the recent trend to slide away from veganism as some so-called "strategists" in the vegetarian movement suggest, should be rigorously resisted.

LISTEN TO THE RONNIE LEE PODCAST HERE.

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Let's Stick with Veganism

7/30/2015

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Noticed how there seems to be some sort of slide away from veganism as the established moral baseline of the animal advocacy movement lately? Maybe corporate profits are down or something? Perhaps it is the remaining importance of single-issues in campaigner’s minds? It is more likely, however, a widespread failure to fully understand the potential of veganism – or even know what it is.

A Recent Phenomenon

I went vegan in the late 1970s. I was very active throughout the 1980s, heavily engaged in a variety of single-issue campaigns. I helped to begin a number of “action groups” against individual laboratories, fur companies, and the fur trade itself. I was the “press officer” for a number of grassroots groups along the way.

I did radio interviews, press interviews, and appeared on TV a few times. I’m sure it will be hard for 21st century animal advocates to appreciate that, in all those campaigning years, I and many other spokespersons, rarely talked about veganism, and we particularly failed to articulate vegan values as our clear and central moral position on human-nonhuman relations.

We would tend to stick to the largely compartmentalised arguments against factory farming, hunting, the fur trade, etc., and generally talk about these forms of animal use in isolation. The word “vegan” would crop up, of course, when some journalist asked us about our “diet” in the main, but it wasn’t often a major feature of our fundamental claims-making. When we were asked about veganism, however, we never “tactically” described ourselves as vegetarians. 

Having said that, I don’t remember mentioning veganism in the many, many, press releases I composed in those days. Veganism just wasn’t at the forefront of our single-issue minds – we were busy trying to win the winnable, ban the bannable, and remove the bricks in the wall of “animal cruelty” one by one. We did this as anti-vivisectionists, as anti-hunting activists, as anti-animal circus campaigners, and so on: not, by and large, as vegan animal rights advocates. Sad to say, we were probably instrumental in the shame of reducing veganism to its dietary issues, something that persists today. It does not help when vegans publish books like “Eat Like You Care,” tending to limit the meaning of veganism to food choices and its dietary component. Why not the more accurate and representative Live Like You Care? Concerned people in the movement apparently feel the need to issue warnings and reminders that veganism is far more than a diet virtually on a daily basis. Veganism should never have been so reduced.

Moral Baseline

As many who read this blog know, I have always credited law professor Gary Francione with being extremely influential in pushing veganism to the centre of animal advocacy in the last 20 years or so. He wasn’t alone, of course and, indeed, would write about himself in terms of being a vegetarian as late as 1996; an indication of just how new the unequivocal vegan baseline position is. Our 1980s claims-making in Britain would have been so much altered had veganism been established as the moral baseline of the animal advocacy movement much earlier. Most of us were vegans or living on a 100% plant-based diet, but we did not campaign for veganism. Had things been different, we would have at the very least contextualised our single-issue campaigning in the light of an overarching vegan vision of the future which would seek to liberate all sentients and protect the planet. Single-issues would have been “abolitionised,” as they still need to be today – for it does not confuse members of the public to see particular types of animal use presented as part of general vegan critique of use, power relations, and oppression. Many modern-day animal advocates remain stubbornly wedded to single-issues for a variety of reasons, and all in the face of persistent attacks on SICs in recent years. Very many appear not persuaded that SICs are harmful, or a diversion – nevertheless, they will openly talk about veganism nowadays. However, not all animal advocates will…

So, Who’s Afraid of the Big Bad “V” Word?

When I say, “established as the moral baseline of the animal advocacy movement,” I know that veganism has not actually been embraced by all. Many vegan animal advocates still like to “play it safe” by employing the use of terms like vegetarian (even when they apparently mean vegan), or veg, veggie, and veg*n. This is most unfortunate in my view. What irks me most is when vegan advocates are encouraged to “tactically” slide away from veganism on the grounds that vegan is some sort of “scare word.” One such person currently throwing his weight around the vegan scene is a moderate vegetarian activist called Tobias Leenaert who works for - or may have just left - a vegetarian organisation called Ethical Vegetarian Alternative. Leenaert suggests that veganism is a diet - indeed, he says "our movement is about food" - in an attempt to make invisible an expansive vision of vegan philosophy, which he mocks in presentations. The organisation is government funded and Leenaert says that rules out radicalism because politicians think that vegans are "the crazies." He wants to make veganism "flexible" enough to allow vegans to eat "non-vegan stuff." He argues that vegans should not be seen to be "picky" - or read labels on foodstuffs - because this can alienate people from "vegan food." Essentially, this means that vegans should consume animal products for "tactical" reasons.

One cannot help assuming that, often as not, there are “business” reasons for presenting veganism as a scare word. Happily, many grassroots animal advocates do not seem to find that it is – see this podcast on “vegan information booths.” For national groups, on the other hand, especially those with paid staff, they are on the constant lookout for more members and financial supporters and, when they have them, their claims-making is based on what the membership will tolerate - and therefore re-subscribe - while they attempt to address the widest possible audience. Soon questions of, “is this moral,” may take second place in favour of questions such as, “is it good for membership recruitment and retention.” 

Many people claim that vegetarianism is a “gateway” to veganism, citing the fact that most current vegans were vegetarians first. On the other hand, social networks are full of reports of regret from people saddened that they did not go vegan as soon as they might; that, somehow, as vegetarians, they were not aware of the realities of dairy and egg production, and had never seen their vegetarianism as a particular form of animal use. Even if we were to accept that vegetarianism is some “gateway” to veganism, there are objections to vegans advocating for vegetarianism. First, no vegan should suggest that using other sentient beings for any reason is morally acceptable, even as a stepping-stone and, second, there are far more vegetarians than vegans in the world (rather begging a question of the “gateway” proposition) so vegans can let them push vegetarianism while they concentrate on their own concerns. Someone has to be promoting vegan philosophy if it is to be found on the other side of a gateway that vegetarians eventually find, or are directed towards. 

Some people seem to be currently suggesting that they failed to “go vegan” due to the fact that some existing vegans are not very nice people, and they dislike these people’s campaigning approach or advocacy style. This is a shallow and irrational excuse: why continue to punish other animals by using them on the grounds that some animal advocates are not particularly pleasant? That is hardly the fault of other animals who are used by vegetarians. While it is true that many report that they took 10 or 15 years to finally go vegan, there is absolutely no necessity for a “go vegetarian first” message to be promoted by vegans. Instead, such people can be encouraged to be as vegan as they possibly can begiven their own social circumstances. However, to suggest that they may remain non-vegan for year-upon-year because they have not liked some vegans, or the way some vegans operate, is an incredible weak reason to continue to make other sentient beings suffer and die.

Vegan consumerism 

While plant-based products are vegan-friendly, that is not the same as saying that they are vegan. The phrase, “is it vegan?” is misleading when the question concerns an inanimate object like a food product. This phrase should be recognised only as a form of convenient shorthand. Carrots may be vegan-friendly but carrots themselves, of course, are not vegans. Some carrots may not even be vegan-friendly, depending on how they were produced. We may immediately think of the use of animal “manure,” or chemical pesticides, at this point but we should also recognise that the philosophy of veganism would not view anything as vegan-friendly if human producers were harmed in the production process, or if environmental destruction is intrinsic to the item in question. Many people make jokes about how social media is being used by vegans to post picture after picture of the food they are eating, or their new plant-based or animal-free purchases. Glossy vegan publications promote innumerable new vegan goodies: happy smiling white faces promoting the urgency of a buy, buy, buy culture to vegans. This is “vegan porn” according to Steve Best in his Total Liberation talk in Luxemburg in 2013 – see here for Best’s view that animal advocacy is hindered by its narrow vision and thin politics, which leaves us small, weak, and marginalised. 

Of course the promotion of vegan goods has campaigning utility: whatever you want, you can get a “vegan” version of it we say. The myth that being 100% plant-based is easy for everyone, everywhere, and all the time, also has campaigning utility despite being totally wrong. However, if we are not to further betray the principles of veganism, we need to move from vegan consumption (VC) to critical veganism (CV). By asking more than, “is that product entirely plant-based,” we soon see how palm oil is problematic, how sugar is – how all cash crops are. Writing this a few days after Easter, I was struck by the number of vegans falling over themselves to promote “vegan chocolates” having seemingly made not the slightest attempt to discover the production structures of different chocolate brands, thus ignoring the fact that much chocolate is dripping with exploitation and rights violations as child slaves are used on many coco plantations. Palm oil is certainly not vegan-friendly in any serious sense of the term. Vegans cannot be friends with a product that causes such devastation. We should not make the shallow mistake of thinking that opposition to palm oil is about orang-utan “persons of the forest” and only about orang-utans. A vegan critique of palm oil is wider than that.

Not Alliance Politics but an All-Embracing Critical Veganism

Veganism is about protecting the rights and interests of all sentient beings. It is a vision of a new world, a non-violent world - or at least a lot less violent world compared to what we have now. Veganism is peace, co-operation, and community. Veganism is respect and responsibility.

We should begin to think about veganism in a new light. Rather than one movement that seeks to forge alliance with others, veganism can be seen as the vision that embraces all struggles for justice, opposes all oppression, and liberates everyone. It is hard to think of any other idea that would liberate more than veganism would.

Bob Torres (Making a Killing: The Political Economy of Animal Rights), and David Nibert (Animal Rights Human Rights: Entanglements of Oppression and Liberation and Animal Oppression and Human Violence: Domesecration, Capitalism, and Global Conflict) (and Steve Best) suggest to us that we cannot get even close to what we want as vegans within the present social and economic structure. A wider, more systemic vision of social change is necessary if we are really serious about bringing about the liberation of all animals, and determined to protect the environment.

This means that encouraging vegans to backslide on veganism now is encouraging us to move in totally the wrong direction. “Tactical” vegetarian advocacy is not going to achieve anything. That thinking is as redundant and as short-sighted as thinking that vegan consumerism in some vegan capitalist mode of production is possible.

This is not the time to turn away from veganism – this is the time to explore its deep intersectional dimensions; its potential to be the revolutionary idea that it really is. 


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    Roger Yates

    Dr. Roger Yates is a rights advocate and sociologist

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