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Posts Tagged ‘Ideas’

Trailer for New Film on Nonviolence

February 10th, 2011 No comments

Here is the trailer for an interesting new film, Nonviolence for a Change, which is commissioned by the Turning the Tide programme of Quaker Peace and Social Witness. There’s also a report in The Guardian about this which is written by Zoe Broughton, an undercover investigator who has worked at a number of facilities, including Huntingdon Life Sciences and for Compassion In World Farming.

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BUAV, 30 Years Ago

January 19th, 2011 No comments

It was 30 years ago this month that the “young turks” won control of the British Union for the Abolition of Vivisection.

I first joined BUAV as an employee in 1978 after two years working at Compassion In World Farming as their campaigns organiser. CIWF was a young, small but important organisation led by Peter Roberts, an ex-dairy farmer who was outraged at factory farming. BUAV, on the other hand, which was founded in 1898, although led by a sincere group of people, quietly campaigned against animal research. This was too much for a young upstart (“young turk”) like me. Consequently, I became increasingly involved with the animal rights movement taking off in the late 1970s. I helped found Coordinating Animal Welfare in 1978 with Fay Funnell and Angela Walder. Our mission was to “bring together the active members of all animal rights societies and work for unity in the movement.”

CAW provided activists with two forums where they could come together to share information and organise. They were an alternating bimonthly cycle of newsletters and public meetings, which were particularly successful as they regularly attracted more than 200 people. These meetings provided us with many opportunities to strengthen our understanding of animal rights and organise successful activities. This included the first public screening of “The Animals’ Film”; the closure of Club Row, a notorious London street market which sold dogs and cats to the public and reportedly to research laboratories; and hearing from such guest speakers as Clive Hollands, Richard Ryder and Peter Singer.

One of CAW’s campaigns was to democratically win control of the BUAV, which was governed by an executive committee elected by its members. From 1978 to 1980 a bitter fight developed between what became known as BUAV’s “old guard” and the emerging animal rights movement’s “young turks.” During this time BUAV fired me because they knew — while I was one of their employees — I was also co-leading CAW and part of the initiative to seize control of what they thought was their organisation. In December 1979 we won a court case which led us to holding the majority on the executive committee. In January 1980 I returned to BUAV’s employment as their campaigns organiser, a position I held until 1986 when I was acting general secretary. In 1987 I left the UK for the US to become the first executive director at People for the Ethical Treatment of Animals.

At the BUAV I played a leading role in revitalising a dormant organisation. My responsibilities included managing the organisation’s programs and activities, including several national demonstrations, public speaking, local group organising and editing a bimonthly membership newspaper. Directed programs which included organizing annual national meetings of local volunteers; speaking to local groups throughout the U.K.; organizing six national demonstrations ranging in size from 6,000 to 9,000 people; organized the country’s first locally elected government (London Borough of Islington) to authorize The Animals’ Charter. I directed the implementation of a corporate image program for the organisation’s public education materials so that they were all recognisable. BUAV was among the first — if not the first — to develop a corporate identity.

Also I was secretary to a coalition of four national anti-vivisection organisations (“Mobilisation for Laboratory Animals”) in a three-year major national campaign which led the opposition to the British government’s Animals (Scientific Procedures) Act 1986. This included a lobby of Parliament with 700 people which was accompanied by a public rally, which I chaired, with sympathetic MPs from all political parties, Lords and others. I also organised for the Mobilisation a demonstration in London’s Trafalgar Square with 9,000 people, 600 of whom participated in street theatre.

The Mobilisation argued that the new law would not even ban egregious examples of animal research. We had six minimum demands which we wanted to see included in the new law that was to replace the Cruelty to Animals Act 1876. They were a ban on experiments in the following areas: cosmetics, tobacco and alcohol; the Draize eye test (substances dripped into the eyes of rabbits); the LD50 test (poisoning test where one half of the animals die); warfare experiments; and all behavioural and psychological experiments. The sixth demand called for the government’s advisory committee on the implementation of the new act to exclude those who had a “vested interest” in the continuation of animal experimentation.

Fast forward 30 years and it is interesting to note what has and has not been accomplished as well as which issues persist in remaining unresolved among the Mobilisation’s demands. Of the proposed five prohibitions, warfare and behavioural and psychological research continue. Whereas there is some progress in the other areas. The British government banned the LD50 test. The Draize is effectively redundant having been replaced by skin irritancy tests on rabbits and non-animal alternatives. Cosmetic tests are illegal. No animals are used to test tobacco or tobacco products. The government’s advisory committee is not free from “vested interests” and while there is some progress it is not as independent and challenging as it could be. In 1980 there were some 4.75 million animal experiments, which is reduced to 3.2 million in 2007.

So, it is a mixed report.

There’s also, I think, a mixed report on the British anti-vivisection movement. On the one hand, BUAV focuses exclusively on direct negotiations with governments and regulatory agencies; however, some other national groups (e.g., National Anti-Vivisection Society and Animal Aid) either work at the same public policy level and also (or primarily) in public education. Depending upon who you talk to, the grassroots direct action groups have helped or hindered the anti-vivisection cause.

Finally, I find it interesting that, as I consider my thirtieth anniversary of working at the BUAV and notwithstanding the progress made, the issue of cosmetic testing persists unresolved. Notwithstanding The Independent reporting that the EU-wide ban from 2013 on the sale of cosmetics tested on animals will happen, according to the European Commission, the BUAV launches a petition to ensure the ban occurs, which was prompted by reports that this would not be the case.

I see a pattern developing here not only with cosmetic tests with animals but also with beak trimming for egg-laying chickens in battery cages in which commercial interests with plenty of time mandated to them by governments still come to the deadline with an unwillingness to comply. I cannot but help conclude that if it were not for the animal welfare or rights movement and individual animal activists there would still be, for example, drunken rats and calves in veal crates.

In 30 years time when I will be 85, I wonder if the animal industrial complex, including animal research laboratories and agribusiness interests, will still be resisting change forced upon them by enlightened public opinion. Or if their existence will be significantly reduced because the political economy of animal exploitation is such that it is unsustainable. And what animal advocates will learn to do is identify and target its weaknesses thereby helping to push it over. It is going to fall anyway because society cannot afford expensive ways to feed people and keep them healthy.

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The Way of Vegan Part Four of Four

January 7th, 2011 No comments

The Buddha taught the Noble Eightfold Path as the way to extinguish suffering. It describes how to live ethically, thereby redressing the in-balance we experience in the world. I have adapted the traditional descriptions of the Noble Eightfold Path to include specific references to the practice of animal advocacy.

  1. Right Understanding. Study the Four Noble Truths to deepen your understanding of the nature of suffering. Apply this insight to address our complex relationship with animals. Recognise the existence of suffering, comprehend its origin and understand how to end it. Make the magical connection. Learn and understand. Think and solve. Imagine an honest, compassionate, peaceful society and your place within it.
  2. Right Thought. Recognise selfish and violent thinking. Reject these negative thoughts as they lack truth, compassion and prevent interbeing. Nurture positive and altruistic thinking. Discard selfish, negative and violent thoughts, including hatred, misanthropy, martyrdom, violence. Cultivate selfless, positive and nonviolent thoughts toward extending the magical connection and compassion to all beings. Think your vision.
  3. Right Speech. Do not lie, foster hatred, foment violence and feed alienation. Speak the truth to inspire compassion, nonviolence and interbeing. Do not speak selfishly, negatively or encourage violence. Do not speak maliciously about animal advocates, organisations and the movement. Speak positively and constructively. Be a leader in your thoughts and words as they will foster compassion for everyone. Speak your vision.
  4. Right Action. Do not destroy life. Cease other negative behaviours. Live by positive example. Inspire others to lead honest, compassionate and peaceful lives. Be a vegan but understand that thoughts and feelings also destroy life. Be a leader in your actions as they will foster universal love and compassion for all beings. Act your vision.
  5. Right Livelihood. Develop a lifestyle that is ethically right for you which not only makes a positive contribution to society but also makes the least impact on animals and the planet. Live by a profession that is honourable, blameless and innocent of harm to others. It is vital that volunteers and employees of organisations act professionally, responsibly and honourably. Encourage compassionately those who profit from animal cruelty and exploitation to understand their actions. Inspire them to change. Let your vision be your work wherever you are employed.
  6. Right Effort. Be positive, creative and altruistic. Be steadfast in your altruistic commitment to animal rights to not only free them from our subjugation but also to bring about benefits for our selves and the planet. Learn how to develop your practice of vegan, cruelty-free living to include the cultivation of a loving and compassionate mind. Let your vision be your motivator.
  7. Right Mindfulness. Work diligently. Be mindful of your relationships with others. Lead by example with your practice of animal advocacy. Be mindful of the body and to not abuse it. Be ever conscious of one’s thoughts and feelings so that they are loving and compassionate. Be ever vigilant in cultivating a loving and compassionate heart and mind. Be mindful of keeping your vision.
  8. Right Concentration. Be disciplined but not self-reproaching. Be honest, compassionate, nonviolent and embrace interbeing. Imagine those animals who we cruelly treat and place them in your thoughts and give them refuge in your heart. Always concentrate on your vision.

Learn more about my forthcoming book, Animal Dharma, here.

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The Way of Vegan Part Three of Four

January 6th, 2011 No comments

Issues surrounding suffering, not only experienced by humans and animals but also by myself as someone who spends a lot of time in melancholic thought, are something that I think about most of the time. I was impressed with how the Buddha answered these fundamentally important questions about the nature of suffering.

Buddhism and Engaged Buddhism offered me new insight into why we treat animals the way we do. And what can be done about it. I discovered it is possible to combine together what I learnt as an animal advocate with what I read in Buddhist ethics to form a new enlightened strategy to achieving moral and legal rights for animals. This influenced how my Animal Dharma came into being. This is why I chose truth, compassion, nonviolence and interbeing as my four key values. The foundations for my Animal Dharma are my social justice political advocacy combined with Buddhist ethics.

The Buddha taught about suffering in the Four Noble Truths.

The First Noble Truth is to acknowledge suffering as an integral part of the nature of life. The sorrows and joys we experience; life’s imperfections, frustrations and dissatisfactions; and the seeming impermanence of life, which is often in conflict with our attachment to things — they all contribute toward producing the suffering we experience.

The Second Noble Truth is to understand suffering as desires which occur like a “thirst” that accompanies all our emotions and thoughts. First, we acknowledge suffering’s existence and then we recognise our actions result in suffering for our selves and others.

The Third Noble Truth is to understand that suffering can be only stopped when we quench the thirst for desires, things and attachments. Buddhists call this perfected state Nirvana. Suffering can be prevented and stopped if we become more aware of ourselves and our actions.

The Fourth Noble Truth is the Middle Path which leads to realisation of Nirvana. It is insufficient to simply understand the Four Noble Truths. Nirvana can be attained only with effort. True selflessness and altruistic behaviour will help to prevent suffering and promote justice.

So, we can acknowledge suffering as something which is real in our lives; that suffering comes from our desires; that it is possible to end suffering; and there is a right way to extinguish suffering. These are the Four Noble Truths as taught by the Buddha, who also taught that the way to extinguish suffering is by following the Noble Eightfold Path, which describes how to live ethically, thereby redressing the in-balance we experience in the world.

Learn more about my forthcoming book, Animal Dharma, here.

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The Way of Vegan Part Two of Four

January 5th, 2011 5 comments

My spiritual connection with veganism is with Buddhism and Engaged Buddhism. So, my spiritual approach to being vegan is material or, rather, my material vegan lifestyle is influenced by the spiritual message of Buddhism. Can I please be a secular-non-practicing-Buddhist-spiritual-grumpy-vegan?

This is why I find myself writing about the Way of Vegan, which is inspired by my learning about the Way of the Buddha. So, being vegan today is more than the material veganism of my past. But it has not become a spiritual practice either. My material cruelty-free vegan lifestyle is now influenced by my understanding and interpretation of the practical ethics within the practice of Buddhism. I want to keep one foot in the material vegan world and reach over with my other foot to touch with my toe a new world, the secular, ethical Buddhist vegan world. This is important to me today because I wish to infuse my life with my key values of truth, compassion, nonviolence and interbeing. It is not because I want an enlightened spirituality tomorrow.

The Way of the Buddha is the Middle Path taught by the Buddha to develop equally compassion (karuna) and wisdom (panna). The Middle Path inspires, in part, my commitment to achieving the moral and legal rights for animals by balancing the utopian vision of animal rights with the pragmatic politics of animal welfare. Buddhism inspires my animal advocacy practice because it offers important insight into understanding suffering. All suffering is my concern but it is how we treat animals that I particularly care about. We have already seen how the animal industrial complex is responsible for the exploitation of billions of animals annually. We are, of course, complicit with this exploitation because it is our consumerism which drives the consumption of animals that the animal industrial complex provides. Ourselves and the animal industrial complex are to blame for animal exploitation. But there is more to understand about animal exploitation than this view of it as a market place phenomena, with all its attendant issues of the alternative vegan lifestyle and animal advocacy.

The deeper understanding I sought about why we treat animals the way we do inspired me to read books about Buddhism, which lead me to also discover Engaged Buddhism, the application of Buddhism to the advancement of social justice. It was intriguing to learn, for example, the Buddha asked, What is suffering? What causes it? Is it possible to stop suffering? And, if so, how do we prevent suffering from occurring?

Learn more about my forthcoming book, Animal Dharma, here.

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The Way of Vegan Part One of Four

January 3rd, 2011 2 comments

Being vegan is more than just adopting an optional, non-animal dependent, cruelty-free, material lifestyle. It is more than just the food we chose to eat, the clothes we wear and the things we fill our homes and lives with. Yes, as vegans, we should be proud that our cruelty-free lifestyle is not dependent upon animal exploitation. Estimate the number of animals you have not consumed since you stopped eating meat, eggs and dairy. Be proud of the number of animal lives you saved and your contribution toward creating a peaceful and compassionate world. For many years this was — and still is — my approach to being a vegan. I am a cruelty-free consumer. I am a vegelical. I promote veganism and animal rights whenever I can for the animals, the planet and our own well-being. But my thoughts and feelings about being vegan evolve, as I know they do for many. My challenge is to understand how my veganism changes and the impact it makes on my animal advocacy practice.

I am not saying you have to be religious to be vegan. Nor am I saying being vegan is belonging to a religion, although vegelicals often come across with a missionary zeal. Thankfully, Donald Watson, the founder of the Vegan Society of the UK in 1944, is not being acclaimed as a god of a new church espousing vegan spirituality. My inner grumpy vegan being ensures that anything which boils with the fervour of born again sentiment, including animal advocacy, is met with scepticism and disdain. Zealous vegelicalism of my past has evolved into sniffy vegelicalism of my present.

What I am trying to say is that my relationship to being vegan is different from when I first gave up all animal products. I feel there is something more about being vegan which is a progression from its material lifestyle aspects. Age and experience, and their attendant rewards of insight and wisdom, are making an impact on my understanding of what being vegan means. I am no longer willing to describe myself simply as a material vegan. But I do not consider myself to be a spiritual vegan either. So, what type of vegan am I?

Is there room in the house for a more-than-material-but-not-quite-spiritual-grumpy-vegan?

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Cruel Christmas

December 23rd, 2010 No comments

John Gilheany’s Christian Vegetarian Archive is an important resource for those who care about animal rights and Christianity.

Here’s a poem appropriate for this time of the year.

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Big Joan by Captain Beefheart Live!

December 18th, 2010 No comments
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Captain Beefheart RIP

December 18th, 2010 No comments

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YouTube Direkt

Captain Beefheart. Genius.

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Barking Island Short Film

December 8th, 2010 No comments