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Number of animals killed in the world by the meat, dairy and egg industries since you opened this webpage, not including the billions of marine animals killed daily.

"Becoming Vegan" - and taking names in the process.

Jen and I are spending a few days in New Jersey. When we arrived we had a present awaiting us: Becoming Vegan

This book is one of the best resources for the vegetarian-going-vegan, long-time vegan, and any person who takes even a remote interest in their health and well-being (and the health and well-being of their friends and family).

Buy this book! I cannot state it more clearly: it's cogent, full of facts - decimating, as it does, our collective assumptions about diet and nutrition (And protein, oh the protein!) -and very, very accessible.

Here are some "fun" facts:

The % of calves that never suckle from their mothers' udders is 50% - never.  (Thanks to the dairy and veal industries for this.)

Male chicks (from laying hens) killed per year by suffocating, gas, or grinding in the U.S.: 200 million. (Oh, so that's what happens to the baby boy chickens. It's like reverse China.)

Pigs with pneumonia at the time of slaughter: 70 %. (Pneumonia's fun isn't it? Maybe those PETA videos about farming conditions aren't the result of "selective editing" after all.)

Proportion of all antibiotics that are used in animal agriculture: 40 %.  

How about some more numbers:

10-40% of calories in most plant foods are derived from protein. Therefore, by consuming enough calories from well-balanced vegan foods, it's easy to get more than enough protein. (Get out! I guess vegans and vegetarians do actually eat protein. They're human after all.)

B-12 is a bacteria that also lives on plants, not some crazy vitamin that only (and naturally) occurs in animals. That's interesting, and easily remedied then.

Animal protein raises blood cholesterol levels, while plant protein lowers it. (Not to mention the saturated fats our fat society loves so much.)

All essential amino acids (you know, the building blocks of protein) are derived from plants. If you get any from eating nonhuman body parts that means that the animal ate a plant (or ate another animal who ate a plant)!  

One medium egg provides 5.5 g protein, so someone who needs 50 g of protein (that would be most of us) would have to eat 9 eggs each day to meet their entire need for protein. Versus 1 1/4 cups - ya, that's right! - of extra firm tofu. (So much for the egg-as-"gold standard"-for-protein-quality myth.)

This could go on forever. For the vegan athlete, the young and old alike, everything you need (and everything you don't need!) is stated succinctly on each and every page of this book.   

Non-lethal police techniques needed, desperately.

Aren't non-lethal police techniques needed, or perhaps just some simple common sense and a dignified respect for the lives of all creatures (not just some humans)? 

Read the article; therein you will find pressing ethical concerns on two fronts: one is a question of civil rights, the other and more fundamental I believe, is about justly respecting the inherent evil that is wholly unnecessary suffering. It is just because when considered from a moral point of view, as opposed to self-interested rationalizations or mere prejudice, it cannot be described in any other terms.     

The Humane Society of the United States has a well-written article about this here.

The 'scorned bull' of our delusions.

I've noticed some Burger King commercials over the past couple of days that display so perfectly the social stupidity that seems to underly our strange conception of nonhuman animals.

How to frame something so ridiculous? Well, it goes like this:

A man sits comfortably eating a cheesy-bacon-chicken sandwich in either an isolated car or a hotel room off the beaten path - the type of place one visits when they are sleeping with someone who isn't their husband or wife. There he sits devouring decomposing chickens when a large bull forces himself into the room - or bashes himself into the parked car - with a rage in his eyes reminiscent of the stereotypical "scorned wife." 

His anger is the result of jealousy of course: This man, how dare he, chose another nonhuman to kill because he/she tastes good, which seemingly doesn't allow the bull to fulfill his life's ambition to be that piece of rotting flesh in our bellies. And he's not happy about it. Breathing is overrated when compared to suffering and death for our gastronomical pleasure, right? 

"Chicken so good it will make you cheat on beef," as the commercial says.      
 
What's interesting is the display of gluttony animating these commercials. This man slinks away into dark corners not to fulfill a fundamental need of his - you know like "I need to eat chickens because it's not healthy to do otherwise" - but because he loves the taste of dead chickens. We must applaud the honesty, finally. No longer will Burger King attempt to deceive the public into believing that meat is necessary for our health: It tastes so good therefore all that pain and frustration that these nonhumans have to undergo can be swept under the rug along with the rest of our species' evil doings.

How can we dispute this given the underlying message of these commercials? This bull is so rational and self-aware that he experiences this man's deception as a moral harm - an insult to the very fabric of his being and life's work. Hell, he made the conscious decision, apparently, to live his life for our ends. Who are we to deny him the realization of his purpose? 

It's not self-interested rationalization any more that justifies our torture of this bull and all his friends and family. No! We are simply acting as he would have us act. He says, "Please! Kill and eat me! I need it - I love it...I love you."

Indeed, it's as if we entered into a marital agreement with all the bulls in the world: "I do solemnly swear to kill and eat only you and yours for the rest of my days so long as you fulfill your end of the bargain and accept the suffering with a smile."            

This isn't an isolated example of our collective idiocy. For hundreds of examples just like this visit Suicide Food. I'm sure I have unconsciously attempted to channel the brilliance of this excellent blog into my post here, but I could never do so with as much eloquence and insight. So go and read some of the posts and you will be astonished. I assure you of that.
 
Will be crossposted @ Vegan Soapbox    

Yes, I know, protein blah blah blah...but perhaps

I overheard a conversation the other day between three people. They were having a discussion about what they were going to eat, some kind of Italian sandwich shop was mentioned, and for some reason (I couldn't hear why the conversation was re-directed) one of the individuals mentioned that his daughter was a vegetarian (or going vegetarian). Sure enough, the counter-insights were on, followed by some dietary advice.

The situation was as follows: The father of the vegetarian or soon-to-be vegetarian stood fast defending his daughters choice (he seemed to imply that he was also considering giving up flesh), while the other two individuals expressed their sincere concern for his daughters' health stemming from her (and his I suppose?) poor choice.

A: "Well, you know, vegetarians have to be very concerned about their health."

B: "Like protein?"

A: "Yes, protein, but not only protein; they generally lack nutrients essential for energy and muscle health. There also seems to be a problem with vitamin absorption...But yes mainly protein."

B: "She seems to be doing well. But thanks."

A: "Blah, bliggity blah, blah, blah, blah."


I sat there wondering to myself, here they were discussing what food they were going to eat later (e.g., Italian meats and cheese) without a single mention about what foods may lead to hypertension, obesity, heart disease, diabetes and all those other health issues that plague nations of omnivores.

Neither of these two individuals now overly concerned about health and diet suggested that whatever they eat, they should reduce the overall amount of meat being consumed (to, essentially, three pieces of meat that are about the size of your palm per week) because evidence has been compiled recently which suggests that over-consumption of meat leads to various forms of cancer; or dairy and its correlated cancer risks. These now enlightened individuals didn't argue that they must make sure to eat their vegetables, fruits, grains and legumes (you know, those foods that compose the bulk of the "food pyramid"), while avoiding large amounts of meat and dairy (you know, those boxes up there with candy). Indeed, I didn't hear either of them mention to this man whose daughters' choice now interested them so greatly, that they had most likely allready consumed their allotment of meat for the week - by Tuesday - and they, therefore, ought to avoid eating anymore flesh.

It seems to me that there are unstated assumptions in these conversations we vegans and vegetarians constantly have with omnivores.

One, omnivores such as these two individuals seem to be implying that not being a vegan or vegetarian is all that one must do to avoid having health problems. Hence the lack of concern for their own diets and food choices, and their over-concern for the vegetarian. The assumption is obvious: being a vegetarian brings with it health issues whereas being an omnivore seems to not warrant any concern. Therefore, why have a little inner reflection - it's not necessary to turn all that anxiety and unease over food options upon the choices being made daily by themselves and the greater majority in our society.

This assumption is sound insofar as people are not dying from colon cancer and cholesterol related illnesses that seem to directly result from the consumption of flesh. This is plausible (?) or maybe it's an embarrassingly stupid assumption.

Another assumption is being suggested by the paternalistic tone of the advice. There seems to be a presumption that those going vegetarian don't consider the alleged health issues that confront them; therefore, individuals such as those two at the table are there to fill in the parental gap and offer their service. This type of gall is frustrating for any somewhat autonomous individual and we shouldn't be worried about letting those stand-in mothers know how we feel.

I think, however, what underlies it all is defensiveness disguised as care. We vegans and vegetarians are made aware everyday that our very presence causes irrational defensiveness on the part of omnivores because, well, I don't know. We make them feel uncomfortable, which, in keeping with our status as a minority group, is easily countered by challenges to our choices on various fronts: ethics, freedom, health. On each of these fronts, fortunately, not for us but for the billions of nonhumans we unnecessarily torture and kill annually, we have readily available (and correct) responses. Let's respond indeed; the time must pass when we allow these assumptions and false concerns to go unchallenged.

Vegans make non-vegans feel uncomfortable. There it is, isn't it? You feel this inside therefore out comes the same tired old arguments (excuses?) for the benefits of being an omnivore - or more accurately, not being a vegan. You may not even know that your sympathy is false, a disguise, a not-so-clever front. But it is.        

We have the upper hand because I think it's only appropriate that individuals such as the two paternalists mentioned above turn their consideration inward and figure out why we are increasingly the fattest and most unhealthy nation on this planet. All while meat industries continue their reign as one of the most prolific lobbying groups in Washington, D.C. and McDonalds convinces parents that cheeseburgers, french fries cooked in saturated flesh fat, apple slices (?), and a large coke is actually a well-balanced meal.

Please, hold your concern and, since you are apparently so concerned about health, consider your own choices and save the stereotypes and misinformed advice.  

Will be crossposted @ Vegan Soapbox

Why they're not just 'human rights'.

Russell Paul La Valle ["Why They're Human Rights," outlook & opinions, July 27] asks: "Should animals have rights?" His answer is as illogical as he suggests that those who would respond to this question in the affirmative are extreme. 

La Valle begins his argument with Peter Singer's unequivocal statement: "There is no sound moral reason why possession of basic rights should be limited to members of a particular species." La Valle does not, however, deem it necessary to develop a sound argument challenging Singer's assertion. Nor does he articulate a position in opposition to granting the basic right of equal consideration of interests to all sentient beings. It would appear that selective reasoning is La Valle's method of choice. He writes, 

"A "right" is a moral principle that governs one's freedom of action in society...man is the only being capable of grasping such an abstraction, understanding his actions within a principled framework and adjusting his behavior so as not to violate the rights of others." 

This begs the question: Would La Valle grant rights to human infants, or the severely senile? If his argument is to be consistent, when taken to its logical conclusion, rights would not be extended to certain mentally handicapped persons who are as incapable of consciously constraining their actions in accordance with legal or moral dictates as are young calves. Surely an adult hog is more rational than a year old infant. Therefore, by La Valle's logic, shouldn't the adult hog have a better claim to rights than a child? 

La Valle's argument seems to be predicated on a philosophical fallacy. He writes,
 
"Unlike most mammals or other types of creatures, humans are not born with instinctual, inherited knowledge of how to survive. Rather, man's survival is achieved through reason, which allows him to integrate the facts of his surroundings and apply this knowledge to use and shape the natural world for his preservation and advancement."
 
Therefore, our treatment of animals is, save for abject cruelty, morally justifiable. 

La Valle is deriving a principle about what ought to be from statements about what is. He wants to say what we should be doing on the basis of what we are doing. This doesn't follow as a matter of ethics. We can all imagine a society of sexists, for example, in which a group in opposition to patriarchy attempts to institute a principle of full equality. Given La Valle's argument, how can this be accomplished? It cannot, unless one appeals to a statement about what should be, without relying on statements about what actually is. 

La Valle, Singer, and legislators in Spain do agree on one point, however: Cruelty to animals is not justifiable. Unfortunately for La Valle's position, his prescription against cruelty belies his own argument. Why is "cruelty to animals...repugnant and morally indefensible" if La Valle is to be consistent? Is he suggesting that A) cruelty to animals isn't a constant presence in our world, or B) that there exists another principle that ought to be considered, which prohibits cruelty? Or C) is he trying to say that cruelty to animals ought to be illegal because there lacks a sound utilitarian reason for torturing a chicken? None of these answers follow from La Valle's previous statements; therefore, it's left up to the reader to deduce on what grounds this prohibition against cruelty rests. 

Here, then, La Valle's challenge to the Michael Vick-esk treatment of animals seems to be derived from the same premise that results in Singers position and the resolution in Spain to protect apes from "abuse, torture, and death": Suffering is intrinsically evil and ought to be avoided. La Valle doesn't want to deny this, but he can't quite give up the alleged benefits derived from experimenting on or otherwise torturing these sensitive and intelligent creatures.  
We can restate Singer's position then, and ask: To what principle can one appeal when defending the argument that the suffering of an ape should not be counted in our moral decision-making? La Valle's caricature of Singer's argument aside (Singer is, in fact, not advocating teaching apes how to recite the Bill of Rights), granting apes rights is an attempted redress of our collective prejudice against animals. It's a moral statement: Apes suffer in similar ways, with the same intensity, as you or I do; therefore, their interests in not suffering ought to be considered. As Singer argues, there isn't a morally justifiable reason to do otherwise. 

La Valle concludes, "let's let apes be apes." This, for La Valle, would apparently include imprisoning apes in cages or performing cocaine addiction tests on them. To grant them rights, however, says "indeed, let's let apes be apes; free, as it were, from suffering because it entertains us to watch their enslavement in zoos." This doesn't "threaten man," it reinforces our position as a moral species.