The Yulin Dog Meat Festival is held annually in Yulin, Guangxi, China since 2010. The name often calls forth imagery of multiple dogs being held in cramped cages, or dogs being skinned and boiled alive. Some of the dogs are even reported to be stolen pets. The use of dogs for food is not limited to the festival, but takes place across China year-round. For Australians, there is little doubt that this is a cruel and needless practice, and many others agree. Celebrities such as Ricky Gervais and George Lopez have publicly spoken out against the event.
Last week, after many years of protests, activists were finally able to rejoice after hearing that Chinese authorities have banned the sale of dog meat at the Yulin Festival. This momentous announcement has been the fruit of labour of both international and brave local activists, some of whom risk their lives to rescue dogs.
However, don’t celebrate just yet. Many activists are skeptical of the ban, with some reports suggesting that cats will likely be served instead, and others that previous bans have not prevented the festival from occurring. Marc Ching, activist and founder of the Animal Hope and Wellness Foundation, believes that this latest ban is simply another attempt to deflect attention from the festival.
Supposing even that the ban goes ahead, we still have a long way to go. Amidst the protest against the Yulin Festival, the vast majority of people globally still consume animal products, many of whom undergo treatment as horrific as the dogs. Pigs showsimilar mental and social traits to dogs and chimpanzees, and display complex emotions. They can perceive the passage of time, anticipate the future, show signs of spatial learning and memory, and that’s just the beginning.
More people are keeping pigs as companion animals, and anyone who has seen them up close will know the affection they show to each other and to humans, and how inquisitive and playful they can be. Yet in Australian factory farms, they are kept in farrowing cages so small that they can’t turn around. This is where they will see out most of their lives.
The female pigs are forcibly impregnated until they are no longer productive, such they continue to give birth to young pigs, which are either used for breeding or raised for their flesh. The end to their life in slaughterhouses constitutes a final horrific experience to their miserable lives. This suffering is not exclusive to pigs, and it is not the case of a few bad producers that don’t follow regulations.
In 2016, 28 United States representatives of Congress signed a bipartisan resolution condemning the Yulin Festival, calling for the Chinese Government to take action. Today, there are still numerous subsidies supported by the US federal government that support factory farming practices, which arguably treat animals worse than dogs at Yulin. Seen through an objective lens, this is a strange hypocrisy.
If you have been upset by the Yulin Dog Meat Festival but still eat other animals, watch the footage of pigs in Australian slaughterhouses. Ask yourself if it is any better than the way the Yulin dogs are treated. You can help to eliminate the suffering of animals simply by making different purchasing choices, and even benefit the environment and your health at the same time.
Tobias Leenaert is one of the founders of Ethical Vegetarian Alternative, or EVA, which is a Belgian organisation that advocates the consumption of plant foods instead of animals.
Tobias founded the Center for Effective Vegan Advocacy, CEVA, with Melanie Joy, who you might know as the author of Why we Love Dogs, Eat Pigs and Wear Cows. CEVA aims to increase the impact of vegan advocacy worldwide.
I first heard about Tobias through his work on the Vegan Strategist, a blog where he talks about effect animal advocacy. He is also working on a book on vegan strategy and communication, and gives talks around the world.
Tobias and I chatted about the effectiveness and role for different types of animal advocacy.
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If you care about any of the following issues; animal suffering, climate change, environmental degradation, antibiotic resistance or global health, please add your signature (https://openletteranimalfarming.com/).
Check out Scott, Sophie and Mark’s op-ed in the New York Times here, Scott and Sophie’s note in The Lancet here, and the original letter here.
If the new WHO Director General takes a strong stance on factory farming, that would be a positive for human and non-human animals in so many ways. Congratulations to Scott and Sophie for what I’m sure will be a highly impactful initiative. I’d also just like to take this moment to remind you how easy it can be to influence things, including high profile individuals and organisations (I’ve written about this here). You can and must take action.
I’m on my way to the US east coast for the Reducetarian Summit and picked up the latest issue of New Philosopher, with the theme of the future. I often find New Philosopher a little weak, but this issue is good, especially the interview with Nick Bostrom on the future of humanity. Some of my favourite insights:
Bostrom said that naming their organisation the ‘Future of Humanity Institute’ turned out to be very useful because of how broad it is. It allows them to easily shift their priorities based on what they think is the best thing to work on to improve the world.
Too often I see organisations with some name that locks them in to a particular view, especially non-profits (e.g. the Anti-Nuclear Alliance of Western Australia – I’ve whinged about this before).
I also liked the concept of the ‘world vulnerability thesis’, which Bostrom stressed is not an idea in its final stage. The idea is that, as technology advances, we may reach a point where a small group is able to do something that destroys humanity or the world (or causes catastrophic damage, presumably).
We could, at some point, enter a ‘vulnerability window’ where it is easier to cause major damage than to protect against it, which might either be temporary or lasting. An example of this would be the use of biotechnology to spread an engineered pathogen around the world.
This essay is in response to the opinion piece by Caleb Bond, published by an Adelaide (Australia) newspaper, The Advertiser, on the 1st of May, 2017. The piece takes aim at vegans and animal protection groups who protested the presence of a petting zoo at the entrance of a local music festival. Caleb was light on facts, and heavy on verbose ad hominem attacks against vegans, such as “…some of the most judgmental prigs I’ve ever met have been vegans” and “So moralistic and oh-so-superior”.
Concerned that this piece would give people the wrong impression about animal advocates, thus leading to negative outcomes for animals, I urged The Advertiser to publish a piece covering some actual arguments that vegans make, and offered to write it myself. The head of Opinion at The Advertiser said that, due to being inundated with requests, they were getting PETA to write an opinion piece covering the other side (although a week later this has still not emerged). To me, this strongly suggests that they were not intending on covering the other side prior to the complaints – so much for unbiased journalism and covering all bases.
As an opinion piece, it might be tempting to say that the credit lies squarely with Caleb. However, by not issuing a response, The Advertiser does the animal protection community (and indeed animals) a great disservice. I hope that The Advertiser will make good on their promise and allow PETA to write an opinion piece, however as an insurance policy, this is my response. Because The Advertiser is apparently disinterested in covering the other side of the story, please share it widely.
While I was not involved with the petition to the music festival, started by Jaymie Hammond, from later conversations I gathered that the rationale seems to have been roughly this – the combination of loud music, large crowds and individuals under the influence is not an environment conducive to the wellbeing of animals. Interestingly, the music festival quickly accepted the growing concern over the petting zoo, and cancelled it. “While we had the best of intentions, we understand your concerns and so we have decided not to go ahead with it.” They, at least, seem to have understood the motive.
I’d also like to cover some of the actual reasons people have for being vegan, since Caleb seems unwilling to cover that. Apparently people are vegan because they want to be superior to non-vegans. Broadly speaking, there are three categories of why one might choose to adopt a vegan lifestyle.
Environmental damage – In 2006, the Food and Agriculture Organization of the United Nations wrote the Livestock’s Long Shadow report, discussing the environmental impact associated with animal agriculture. In particular, an estimated 14.5% of global anthropogenic greenhouse gas emissions are the result of the livestock industry. Adopting a vegan lifestyle is one of the most effective individual acts one can make to reduce their impact on the environment (more effective than forgoing showers, having solar panels, and riding a bike instead of a car).
Generally speaking, vegans do not believe that a small amount of pleasure outweigh the damage and suffering. Luckily for vegans, the food is delicious (try Vego n’ Loven It or Zenhouse in Adelaide, Caleb!), and the hardest part is having to put up with ridicule, and correct misinformation. However, it’s still worth it.
Caleb says “Vegans make a lot of noise, but precious little sense.” You might indeed be forgiven for thinking this if this opinion piece was your first introduction to veganism. However, Caleb left out the above rationale, thereby misleading the public.
There was some mixed commentary on Caleb’s piece in the letters to the editor of The Advertiser the following day. In particular, I was struck by the comments by Eric Taylor of West Beach.
“If they have their way and veganism becomes compulsory, I trust these moral dictators own some pretty large properties to house the animals. They will no longer be on the farms, as there will be no commercial benefit. What do these people suggest we do with the 74 million sheep and 26 million cattle in Australia? The choices are limited. They will either get moved to non-productive land owned by our vegan masters or sent to slaughter.”
The question of ‘what will we do with all the animals’ is a common criticism of veganism, though it misses the point and is misleading. The transition from animal exploitation, whether through behaviour change (increase in proportion of vegans) or technology (increased availability of realistic animal product alternatives, e.g. plant-based or cellular agriculture), is almost certainly going to be gradual. There won’t be an overflow of food animals to deal with because there will be no demand for them. Less of them will be bred and therefore in existence, which is a good thing, as most food animals are argued to have lives not worth living (that is to say, with more pain than pleasure).
Caleb, I sincerely hope that I have left you feeling more informed about the reasons that I and many others have decided to avoid animal products. If you are willing to have a well-reasoned and informed discussion about this, I would be happy to do so. And to The Advertiser, I hope you will consider urgently sharing information about the case for veganism. As a journalistic publication, it is your duty.
Below are some of my favourite quotes from Caleb’s piece.
“See, they profess to be such loving, careful, gentle souls. Friends of everyone and everything. But some of the most judgmental prigs I’ve ever met have been vegans.”
“So moralistic and oh-so-superior. They like to think of themselves as a higher echelon of human. They’re apparently more evolved than you and I.”
“All because they don’t enjoy a nice steak with a glass of red. Yes, wine is off the list, too, because it’s processed with animal products. No wonder they’re generally so uptight and sour.”
“Then they’ll start proselytising door-to-door. “Hi, do you have a moment to talk about our lord and saviour, tofu?””
Edit (09/05/17) – it has recently come to my attention that The Advertiser published a response by PETA, however it was a week after the original article, and it was just a letter to the editor, not a full opinion piece. After a search I was confident that nothing had been published – the Advertiser’s website makes it hard to double check these things.
However, I still believe The Advertiser could have and should have done more to counter the baseless attacks from Caleb Bond on an entire community.
On Friday I had the pleasure of joining some Los Angeles activists in a Cube of Truth at Hollywood, on the walk of fame. I’ve participated in similar outreach events in Sydney, Australia, and was somewhat surprised to note that the responses at each location were quite similar. If you’re not familiar with a Cube of Truth, the video below has some footage from one in Sydney. Essentially, we show people footage of animal farming, and talk to them about it.
I spoke to half a dozen vegetarians (a pretty high proportion of those I spoke to, maybe 30%?) who had no idea about the treatment of animals in the dairy and egg industries. Some people saw the footage and just couldn’t believe that it was happening in their own country.
Of course, we capped off the night with some delicious vegan food at Doomies. Do check it out if you haven’t been yet!
I’m travelling to DC, Philadelphia and New York from 12-22 May, so do hit me up if you’re around. From 20-21 May I’ll be attending the Reducetarian Summit in New York, where I’ll be interviewing my next podcast guest, Tobias Leenaert, also known as the Vegan Strategist. If you’re in New York and are interested in animal advocacy, I recommend you check it out.
In case you haven’t heard about the reducetarian approach, it’s the argument that encouraging people to reduce their meat or animal product consumption might be more effective at reducing animal suffering, at least in the short term, than encouraging people to go vegan.
I’m relatively on the fence about this. I’m a utilitarian so am totally open to altering the message to something not completely vegan if indeed (we believe) it will most reduce suffering over the course of the universe. However, I still have reservations about the reducetarian approach, and am not necessarily convinced that it is the best choice.
Despite that, I still do think that even people who don’t support the reducetarian approach should come to this conference and be a part of the conversation.
Today I expanded on the book review that I wrote on The Reducetarian Solution, a series of essays on eating less animal products edited by Brian Kateman. It’s not an entirely vegan book, which may bother some people, but I think people interested in animal advocacy should know what it says to know whether to promote, support or recommend it.
The Our Hen House podcast recently had a great interview with Lori Marino which I’ve been meaning to summarise. She talks about her recent review paper on the psychology and behaviour of chickens. I found it particularly fascinating because I’ve never really known a lot about the actual characteristics of animals used for food, despite caring a lot about their welfare. As an anecdote, a few years ago I found myself sitting in a field with half a dozen cows, feeling somewhat scared, but found them to be incredibly gentle and curious.
One of the most interesting points to me was that chicken’s beaks are highly innervated. Their beaks are their main way of exploring the world. It’s used to touch and sense their surroundings, to find food, to preen themselves, and to move things. I’ve always known that chickens are debeaked in factory farms to stop them from attacking other chickens in the tight living conditions, so this just drives home how painful that must be. Lori says that many people assume debeaking is like clipping a fingernail, but it’s actually more like taking a finger.
Chickens are able to perform basic arithmetic, even at two days old, which is a function many, myself included, don’t expect chickens to be able to do. For example, you can present a two sets of balls to them with a different amount, which are then put behind a screen. The chickens have to remember how many were behind each screen, presumably to get some reward.
The history of chickens is also interesting. Originally, they are a type of red jungle fowl from India and South East Asia. Subsequent breeding has been primarily focused on getting them to grow faster or produce more eggs, with very little impact on their cognitive capacity. This means that food chickens are not adapted for living in a factory farm. Interestingly, if given access, they will often prefer to climb trees over living in a barn.
Many of the papers reviewed in this paper were, of course, the result of animal testing. To Marino’s credit, she used all of the available research, including that which involved animal testing. She argued that leaving out that research would result in not capturing useful data. She also argues that such an action wouldn’t result in the end of that research taking place. Marino is careful to make the point that reporting on some data doesn’t mean you condone the way in which it was collected.
I want to drill down on this a little. In a sense, it might actually have some non-trivial effect on the production of studies that use animal testing. In academia, there is a saying that goes ‘publish or perish’. Basically, progression and prestige in academia is largely based on the number of citations you get on your papers (when another study references yours), and the prestige of the journals you publish in. This guides promotions, grant funding, awards, and so on.
So in a way, giving such studies citations might actually have some small effect on the likelihood of future animal testing taking place. Having said that, the effect really is probably quite small, and I don’t think it would outweigh the positive effects of this research being available. But I did just want to call into question this claim. I’m curious about this, and will be reaching out to Marino for further comment, and will update this blog post if she responds.
I found this interview fascinating and interesting, and just wanted to share a taste of it and encourage you to check it out, which you can do so here.
Edit – you can now also enjoy this review in podcast form with some added discussion.
I initially felt apprehensive about writing a book review for The Reducetarian Solution. There are certain issues where, no matter what you say or what position you take, and sometimes even if you take no position, at least some proportion of the community will be unhappy with you. This feels like it will be no exception. Nevertheless, I will try to be as neutral as possible.
I also feel like I’m trying to write a book review for two very different audiences – the effective altruism/animal advocacy communities who want to know how effective this book is at improving the world and whether they should read and recommend it, and people who are interested in reading it, and possibly in changing their behaviour as a result of some compelling arguments. In that sense, it’s a pretty unusual book review. We’ll see how that goes.
In this case (as is often the case), much of the division is around choice of ethical framework. If you take an abolitionist approach, the notion of promoting anything less than total veganism might be unthinkable. If you take a consequentialist approach, you can potentially come up with arguments in favour of a softer pitch, if it looks like it will reduce suffering more than a hardline message. This might be the case if it is a more palatable message that is easier to achieve. After all, 10 people halving their animal product consumption has more (short term at least) impact as one person becoming vegan.
There are two reasons why I, a consequentialist, remained sceptical about this argument. I was unsure how much more palatable a soft approach really could be, and I was unsure whether there were longer term benefits to having more vegans that we were missing. It might be safe to say that vegans value an end to exploitation of animals, while reducetarians wouldn’t, or at least would value it less, which might have flow-on effects. However, as I’ve said before, more vegans might actually be bad (Disclaimer, I find this somewhat unlikely, but I have to say it because too many people assume stuff is 100% certain. All else being equal, I would rather more vegans in the world than less.).
Anyway, on to the book review.
The Reducetarian Solution is a collection of essays (from a pretty all-star cast of authors) around three themes; mind, body and planet. The book is concluded with a number of recipes, some vegan, some vegetarian, some neither.
Because the book is written by so many different people, I have tried to separate my review out into two parts – one addressing specific essays (which can be found at the end of this post), and addressing the themes of the book as a whole. There being 72 essays, I haven’t commented on all of them. I’ve just made some notes on essays which I thought were interesting or where I had something to say. I make a few critiques, though I hope these are taken for what they are – me pointing out some individual claims I disagree with, not an attack on the essay in question or the book as a whole.
The essays primarily (though not always) use arguments other than animal welfare or animal rights to make the case for eating fewer animal products. In particular, they focus on benefits to you as an individual, and benefits to the environment and humanity overall.
In general, the essays seem to make veganism sound like a fairly hard thing to achieve, whether indirectly by advocating for a small or major reduction in meat (mostly) or animal product consumption generally, or directly by saying that veganism is quite hard, and so you should try reducetarianism if you want to have a positive impact. In my experience, there were some difficulties with becoming vegan, but I wouldn’t want to overplay that. I have a modest level of willpower, but I don’t think it’s amazing. However, I was able to commit to being vegan once I knew the relevant facts with relatively few issues. I still have reservations on a line of messaging that seems to make full veganism seem hard, which I’ll discuss more below.
In addition, as I have discussed before, I also have reservations about focussing on just meat. The environmental and health arguments for eating fewer animal products might be effective for those cases, but it would be naïve to assume that there is a 100% overlap between achieving less animal suffering and achieving better human health and better environmental outcomes. Take health, for example. If one were convinced by the health arguments for not eating meat, they might note that red and processed meats are the worst offenders.
Thus, they might cut out these meats, and eat chicken or fish instead. However, we know that chickens and fish produce much less edible flesh per life than cows and pigs do. Therefore, if one cuts out red meat and even just slightly increases their consumption of chicken and/or fish to account for that, they might be increasing their total effect on suffering.
The same applies for environmental factors – out of typical food animals, cows are the worst offenders for land use and greenhouse gas emissions. If one were focussing on their environmental footprint, they might do the same thing. If one were interested in reducing their impact on animal suffering in a reducetarian context, the best thing they could do would be the opposite – eat fewer chickens and fish, and the same or more cows and pigs. These goals are in conflict with each other, and because The Reducetarian Solution focuses mostly on the health and environmental aspects, I worry that the suffering aspect could get left behind. See this post of mine for a much more detailed discussion of this issue.
I also wonder if events like Meatless Monday have any effect, positive or negative, on egg consumption. After a pretty brief web search, I couldn’t find anything on this. Because egg consumption results in a pretty high amount of suffering compared to milk, if reducetarian messages increased egg consumption, that would also be bad, maybe even net bad relative to doing nothing. This is just a concern, and is not backed by any data whatsoever, so take it with a fist full of salt. I do think it’s plausible that with a careful approach, concerns about increasing chicken, fish and egg consumption could be allayed, but I’m not entirely sure what this would look like.
The target audience is undoubtedly non-veg*ns (certainly not a surprise, and not a bad thing). There are some interesting insights, so it is still worth picking up for a dedicated, long-term vegan, but less so than someone interested in reducing their consumption, unless they wanted to get better at advocating for reducetarianism. But that’s fine – the book is designed with the target audience of omnivores in mind. The goal, if I might speculate, is to reduce the consumption of animal products in omnivores.
Overall, the book was an enjoyable read, and I finished it over about 5 days. I can’t speak personally to how compelling the arguments were, since I’m already sold by most of them. I’m considering asking my parents to read it, and can report back on their take, and whether it inspired any change in their attitudes and actions.
I feel like I’m on the fence relative to most other animal advocates. I’m a consequentialist, so will advocate for whatever approach I think is most effective at reducing suffering. But I do worry that a lot of consequentialists are not considering the possible negative effects of focusing on animal welfare reform (possibly increasing consumption by making animals seem better treated) or a ‘reduce’ message (possibly reducing the rise of veganism or having other negative long term effects).
The Reducetarian Foundation commissioned a study to examine the effect of ‘reduce’ (eat less meat) and ‘eliminate’ (eat no meat) messages, which was released in 2016. Full data was collected from 2,237 participants, who were shown an article with either a reduce appeal, an eliminate appeal, or an unrelated article about walking as a form of exercise (which acted as the control group – the articles used can be found in the appendix here). They found that the reduce and eliminate lines of messaging lead to a 7.1% and 5.8% reduction respectively in self-reported meat consumption over the 30 days following. Both also led to a shift in participant’s opinions on factory farming and meat eating in the US. Interestingly, the report was careful to say that they found “no evidence that a reduce is any more effective than an eliminate appeal”.
Compared to the control group, after 30 days the reduce and eliminate groups were more likely to think that animal agriculture contributes to suffering and environmental degradation, that people are healthier with less meat, and that Americans are reducing their meat consumption, and less likely to think that animals have a good standard of living. In these categories, the difference between the reduce and eliminate groups seems small and mixed. There seemed to be very little effect of the articles on perceptions of people towards vegetarians, intention to change meat consumption in the future, and perception of animal intelligence.
I’m not intending to fully break down the methodology and statistical significance of the study here. I do think it’s fair to say that, while the reduce message seemed slightly more effective at reducing meat consumption, there is no evidence that either framing was more effective than the other at changing attitudes around meat. The study acknowledges they do not know whether the effects on diet of either message are more likely than the other to persist for a longer period of time. There also does not seem to be any examination of whether there are other long term effects of each message that might have negative outcomes relative to doing nothing, e.g. if it is the case that widespread promotion of a reduce message makes people less likely to be vegan in the long run.
While I still have reservations about the long term effects of a reduce message over an eliminate message, I can’t definitely say that they are negative, and I do believe that it is a positive thing this book exists. From the limited evidence we have at our disposal, it seems apparent that something like this will reduce animal product consumption, at least in the short term. Significantly more non-vegans (the audience we’d want to reach with outreach) would pick up this book than a book advocating for veganism, and if the lines of messaging really are similar in effectiveness, we could argue that this therefore has an even greater short term effect on diet.
If you’re considering eating less animal products or are unsure whether you’d want to, I would recommend this book. If you have thought about being vegetarian or vegan, or think that you might like to, I’d encourage you to keep that in mind as you read, and to keep that as your end goal.
With respect veganism being a long term goal, I do just want to say this. Gary Francione argues that if you want to become a vegan but don’t feel able to immediately, the best way to get there is to go vegan for one meal a day, or one day a week. Most people would tend to just eat fewer animal products. Unlike this approach, setting aside time to specifically be vegan actually allows you to practice being vegan. For example, if you pick lunch as your vegan meal, you need to think about vegan options at restaurants, you need to think about what you can and can’t eat at catered events, and you need to know what to cook. This isn’t the sort of practice you’d get by just reducing your consumption. I don’t agree with most things Francione says, but this is something that I think is a valid point (#I have no data to back this up).
Please now enjoy some notes I made on some of the essays. There was some pretty interesting stuff and I think you’ll get something out of it no matter where you’re at.
The bizarre forces that drive people to eat too much meat – David Robinson Simon
The first essay nicely summarises the concept of external cost, and argues that animal product prices should be brought up to their true cost by removing subsidies and/or adding a tax. Interestingly, price is one of the biggest drivers for meat consumption. On average, as prices drop by 10%, consumption rises by around 6.5%.
The element of surprise – Tania Luna
Luna discusses some ways for people to disrupt their eating habits if they are interested in eating less animal products. The essay also discusses willpower depletion, however this particular psychological theory seems to have been debunked. The science of willpower depletion suggests that one’s willpower is a limited resource, and you can use it up by doing certain actions (e.g. resisting that delicious Oreo), or replenish it by doing others (e.g. demolishing that packet of Oreos – maybe this is why I seem to have reasonable willpower).
“They told some of the students to hang out for a while unattended, eating only from the bowl of radishes, while another group ate only cookies. Afterward, each volunteer tried to solve a puzzle, one that was designed to be impossible to complete.”
“They found that the ones who’d eaten chocolate chip cookies kept working on the puzzle for 19 minutes, on average—about as long as people in a control condition who hadn’t snacked at all. The group of kids who noshed on radishes flubbed the puzzle test. They lasted just eight minutes before they quit in frustration.”
While it may still be early days for detractors of this theory, I would caution against using it in decision making.
Cannibalism is natural too – Richard Wrangham
Wrangham takes aim at the notion that eating meat is ok because it’s natural and humans (and other animals) have done it for a long time, which is a common rebuttal I come up against in my own advocacy. He points out that cannibalism and other unspeakable acts are also natural for humans and other animals, but that doesn’t make it an ethically reasonable thing to do.
Tricked! – Seth Godin
Godin argues that consumers are being tricked in a number of ways to buying more meat. Part of this is the dietary food pyramid, which was a deliberate marketing effort to “put meat at the base of the healthy diet”. It’s marketed as a food for the rich, which makes me wonder if this is related to the rise of meat consumption in developing nations as they come out of poverty. If meat is a symbol of wealth, people might want to show it off. This is my favourite passage from the essay:
“The thing about cultural preference is that it is invisible… We don’t say that we don’t like to eat crickets because we didn’t grow up with them, we say it’s because they’re “gross”… some people reading this will say they order meat because it tastes better or because the human metabolism is designed to eat it… No, it’s culture that drives us to do this, and culture that drives our preferences.”
Less meat; more dough – Paul Shapiro
Shapiro discusses the ways in which eating less meat can save you money. A common argument against veganism is that it costs a lot of money, or that it’s a privileged thing to be able to do. This is simply not the case. It might be true if you buy a lot of expensive plant-based meat and dairy alternatives, but if you have a standard diet of fruit, vegetables, grains and beans, you’ll save yourself money.
Sure, I’ve personally been to non-vegan restaurants where the vegan options are expensive, small, and leave a lot to be desired. But in general, rice and beans is cheaper than a steak.
A nudge in the right direction – Per Espen Stoknes, Bradley Swain
Stoknes and Swain discuss the power of psychological ‘nudges’ in behavioural change. This can be incredibly powerful and simple, and is widely credited as the reason that Austria and Sweden have around 98% of their eligible population being organ donors. Unlike other countries, when given the choice, Austrians and Swedes must ‘opt-out’ of being an organ donor, instead of having to ‘opt-in’. Because people are biased towards the status quo (making no change), they typically won’t check the box.
These sorts of techniques are the kinds of things you hope animal advocates get really good at, and the animal agriculture industry doesn’t. Unfortunately, mainstream media is already very good at making you do what they want you to, so we have some catching up to do.
“…a restaurant in Oslo that looked at the effect of simply renaming the “vegetarian options.” The restaurant rebranded vegetable-based menu items with fancier names like “Mexican-style taco” and made vegetarian options the special dish of the day. As a result of these tweaks, customers at the restaurant ended up eating meat less frequently. The change was seen particularly among customers who did not have a strong connection to nature.”
This quote is interesting. Skeptical me wonders if calling things something other than “vegan” or “vegetarian” might result in a weaker long term effect. For example, seeing these options available or ordering one and seeing that it’s delicious might cause an omnivore to react positively towards veg*nism. If they order a “Mexican-style taco”, that it had no meat might not cross their mind. It seems like a possible trade-off between short and long term effects. I’d love to see a longer term study on this and how the two labels affect future animal product consumption.
Why we crave meat in the first place – Marta Zaraska
Zaraska says “We should stop flogging vegetarians who sometimes secretly eat meat. After all, compared to the Western average, they likely did manage to change their diets substantially. If you are an ethical vegetarian, think about it: What would save more lives – if one person stopped eating meat altogether, or if millions cut out just on meat-based meal a month?”
I feel like this slightly misses the point that abolitionists make. Abolitionists seem to accept that this would result in less immediate animal suffering. However, they generally don’t value wellbeing, but instead value bringing about a world with less exploitation. Also, an abolitionist would argue that the act of advocating for anything less than complete veganism would have negative implications, as it would make it seem ethically fine to reduce instead of eliminate, and this might make it harder to end animal exploitation in the long run. Some abolitionists would simply reject this approach because they see it as intrinsically unethical to advocate for anything less than full veganism regardless of the consequences, which of course I find difficult to swallow.
From MRES to McRibs: Military influence on American meat eating – Anastacia Marx de Salcedo
Marx de Salcedo provided an interesting historical account of the influences the US military has had on food production. For example, during WWI, in an effort to improving packing processes for rations and to reduce costs, army food scientists developed a technology to flake unfavourable parts of meat and ‘glue’ them together into a more traditional looking cut. This technique is still popular today in a lot of fast food joints.
Effective reducetarianism – William MacAskill
MacAskill discusses how you can maximise your impact on reducing suffering within a reducetarian context. For example, as I discussed early, cutting chickens out of your diet would have a greater impact on reducing animal suffering than cutting out cows. As I also discussed earlier, focussing on optimising for environmental and health aspects, if you don’t intend to fully go vegan or vegetarian, might actually increase suffering. While The Reducetarian Solution did have some messaging around reducing chicken and fish consumption preferentially, I wish it had more.
The power of film to expose the meat industry and change lives – Mark Devries
Devries discusses exactly what his title suggests he will. I thought this was a neat overview, and I learnt a few things. One in particular totally blew me away. I never realised that an actual practice of factory farms in the US is to spray sewage into the air, where it becomes a mist and settles on to nearby houses. Check out the footage.
The antibiotic resistance at the meat counter – Lance B. Price
This essay is a good introduction to the issue of global antibiotic resistance, and the role the animal agriculture industry plays in it. To put a complicated and serious issue very simply, as more antibiotics are used, the prevalence of antibiotic resistant superbugs increases. If usage continues to increase, we could have some serious global health issues on our hands.
When people think about reducing global use of antibiotics, they often think of human use. But in the US, 32.6 million pounds of antibiotics were sold for use in animal agriculture in 2013, compared to just 7.7 million pounds for human use in 2011.
When a global catastrophe strikes – David Denkenberger
Denkenberger makes several arguments about global catastrophic risk in such rapid succession and so candidly that it took me three reads to convince myself I understood what he meant. But – he makes some good points. Denkenberger suggests that a possible reason some people might have for not reducing meat consumption, is that it would reduce the amount of grain stored in the world (since less is needed for animal feedstock), which might harm our ability to survive in a food crisis (say after a global thermonuclear war, which some experts believe is quite plausible in the next 100 years – or if not that, some other catastrophic event).
However don’t fear, he says. Food storage as a solution would be extremely expensive compared to alternative food technology, such as food developed from ‘natural gas loving bacteria’. Developing these technologies would be much cheaper. So while reducing global meat consumption might slightly increase food storage issues in the event of a global catastrophe, we can get around that by investing a small amount of money in food technology experimentation.
If you haven’t read much existential or catastrophic risk literature, this might have just made no sense (or it might just sound totally crazy). If that’s the case, as someone who cares about life and the world, I suggest you look into it.
Through alien eyes – Nigel Henbest & Heather Couper
Henbest and Couper ask us to imagine humanity discovers a new planet with two lifeforms on it, which we call the Gips and the Namuhs. The Gips are peaceful, but the Namuhs are cruel, and kill each other as well as the Gips. They imprison the Gips, and eat them after executing them.
The Gips are pigs, and the Namuhs are humans.
The authors also discuss the phenomenon of humans wanting to send messages with information about humanity to other stars. If this sounds farfetched, consider that Frank Drake, American astronomer, used the world’s largest radio telescope to send a message into space which “described human biology and anatomy and included a map showing how to locate planet Earth”. This, they argue, is a pretty bad idea.
They’re not alone in thinking this. Associate Professor Geoffrey Miller, University of New Mexico, gave a talk at the University of New South Wales in 2016, which I attended. He argued that sending a message to aliens with information about us is something with very low upside, and potentially catastrophic downside. It might sound cool and fun to do, but the benefits simply don’t outweigh the risks.
Insects. They’re what’s for dinner. – Daniella Martin
Martin talks about the merits of eating insects. While this might produce some environmental benefits, there is increasing evidence that insects have some capacity for sentience. Even if you weight one insect less than one chicken, as I do, it takes many insects to produce the same amount of nutrients as one chicken. Thus, promoting the idea of eating insects for food is, in my opinion, quite bad, possibly even net harmful compared to doing nothing.
A common trope I see in ethical debates among vegans is the question of whether degree of intelligence, sentience or capacity to suffer in an animal is a morally relevant factor*. Many seem to argue something to the effect of:
“All animals are equal. Just because we are more intelligent than a pig or a mouse, who are we to say that we are worth more? The life of one human should be equivalent to one of any animal.”
Perhaps this question comes mostly down to choice of ethical framework. As a consequentialist, I’m interested in the consequences of an action when I’m trying to decide moral worth. The criteria I use is whether something increases or decreases suffering (or happiness) in a sentient being. Because of this, I think capacity to suffer, if it varies between species (which I don’t think is that scientifically controversial to say, although there is still debate on how to weight species or even members of a species against each other), is morally relevant.
The practical effect of this is that, all else being equal and simple (which, to be fair, is never the case), I would prefer to reduce some level of suffering in a human than, say, a mouse. However, I tend to preference non-human charities over human charities these days because of their relative effectiveness. I could spare 11,550** non-human animals from a life in a factory farm for the same cost as saving one human from a death from malaria***. Because I don’t give non-human animals a weighting of zero, the numbers are in the favour of the animal charity (typically).
One thing that frustrates me, though, is when people say they value all animals, even insects, equally with humans. I think that people are being dishonest, either to others or to themselves (probably without realising it), when they say this. I’ll give a short example to illustrate why that is the case. Many object to thought experiments such as the trolley problem or variations thereof****, but this is sufficiently realistic that it warrants an answer.
Suppose you get word that a chicken is about to be killed because it can no longer produce eggs. You are aware that you could drive 50 km to buy or rescue the chicken and rehome it, thus giving it a good life. Many who argue that all lives are equal would believe rescuing the chicken is a good thing. However, by driving to rescue the chicken, it is almost a certainty that you will kill at least one insect. Whether it is run over or it hits your windscreen, it will die as a direct result of your saving the chicken. You don’t want the insects to die, and maybe you don’t even think about it, but that doesn’t make it any less morally relevant.
Why is it that, among people who value all animal life equally, they don’t recognise this? I have asked this in public discussions before, and have never received an answer. If you believe all animal life is equal, I invite you to share below in a comment your reaction to this ethical dilemma.
Perhaps one might argue that the world is uncertain, or that we can never eliminate our impact on insects or wild animals. This is true, and I don’t deny it for a moment. But in this very real case, it seems clear that rescuing the chicken will almost always kill more insects than staying at home. By your own logic, you are performing an ethically undesirable act.
Further, consider that even eating solely vegan will almost certainly, inevitably, result in some animal death. Gaverick Matheny estimated that the average American vegan will contribute to the death of 0.3 animals per year through diet alone. But some vegan foods are almost certainly worse than others. Eating bread (wheat) or rice probably contributes to more animal death than, say, lentils (see Tomasik’s work for more on this), but exceedingly few people would ever say that they consciously eat less bread and more fruit to reduce animal death further.
** Rough estimate comparing Against Malaria Foundation and Mercy for Animals. Against Malaria effectiveness is taken to be 1 life saved per $3,300 US. ACE estimates that a donation of $1,000 to Mercy for Animals can spare -10,000 to 80,000 animals from a life of suffering. I take this to mean an average of 3,500 animals for sake of argument (3.5 animals per dollar). Therefore a $3,300 donation to MFA could spare 11,550 animals.
*** In fact the numbers might be even more skewed. The rich meat eater problem (sometimes called the ‘poor meat eater problem’ or simply the ‘meat eat problem’) suggests that, as people come out of poverty, they tend to eat more meat. This seems to be strongly shown by the case of China. As a result, reducing poverty might actually increase animal suffering.
**** At risk of strawmanning, I’ll share a specific frustration. Often when I ask someone to pick between ‘saving’ an insect and a human, they retort that they would save both, and refuse to pick one.
Edit – Perhaps I should have written a long disclaimer in my original post – it seems like a few people have misinterpreted my intentions here. I’ve had a few people contact me who seem to think I’m trying to make a case against veganism. Hopefully better late than never.
Cards on the table – I am a consequentialist (consequences are what matter for me when making ethical choices), and I value insects less than I value other animals (all else being equal). As part of the series of ethical choices I make every day, I am a vegan. In this case, I probably would save the chicken, unless I thought I could do more good for animals by doing something else with my time.
Edited April 25, 2017 due to incorrect maths.
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