How to dismantle speciesism?


– is not something unintentional, even if automatized for a big part in peoples thinking,

– it’s embedded in human history, it did not come overnight,

– it has many forms and problematic facets,

– and it is interconnected.

If we look at the foundations of this concept of species hierarchy (i.e. speciesism), we can see that a.) their fallacies can be dismantled, and b.) there is no option of not trying.

On what does speciesism base?

Different key aspect of speciesism lay in our perspectives and epistemologies coming from our angles of Religion/Spirituality, Rationality/Science, Philosophy, Culture/Civilization, Individuality/Society, in other words: the same factors that influence our outlooks on other humans and nature/the natural world.

The conflicts stemming from the systems underlying our views are comprehensive. Speciesism however is an expression of the fallacies of such systems.

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A not so clear relation: Animal Agency and Morality

Animal Agency and Morality


The idea of “moral agency” resumes similar anthropocentric allocations in terms of biological and cultural demarkers, such as the conservative (species-hierarchical) hypotheses about Nonhumans have done.

The construction of “morality” as an act, should however ideally draw on non-anthropocentric perspectivic angles, to enable itself to touch upon the grounds of the large spectrum of co-existential modalities.


1.) Which features, abilities and attributes are typically assumed as making up “animal agency” and, respectively, as typically making up “not-animal-agency”?

2.) On which criterions do these classifications base?

3.) What would a map of “animal agency” look like from a nonanthopocentric perspective?


Mitgefühl als bedingter Gerechtigkeitsaspekt

Überlegung zu: Pazifismus

Zum Schutz von Leben hat Mitgefühl erst dann einen effektiven Sinn, wenn die Gerechtigkeit als Inhalt und Ziel dabei nicht aus den Augen verloren wird.

(HUMANITY) Im rechtlich durch Menschenrechtskonventionen abgesichterten Bereich, braucht das sensible Gleichgewicht des „Friedens“ eine gewisse Absicherung durch Maßnahmen, die „schützende Gewalt“ nicht immer und nicht gänzlich ausschließen.

(ANIMALITY) Im Falle oppressiver Gewalt gegen Nichtmenschen erwarten wir von Menschen die Freiwilligkeit und appellieren an das Mitgefühl, weil wir die Nichtmenschen in einer speziesistischen Gesellschaft und Welt gegenwärtig auf keiner gesellschaftlich und politisch konstituierten rechtlichen Grundlage schützen können.

Mitgefühl allein reicht in der Konfrontation mit nakter Gewalt aber in keiner Form aus.

Die einzige Grundlage, die eine Chance auf das Recht des Schutzes vor Gewalt (systemischer oder individueller Natur) bietet, ist die grundlegende Einforderung von Gerechtigkeit.

(Pazifismus im Kontext mit‚Humanity’ und ‚Animality’ als politisch definitorische Bereiche.)


What is Animality, and what it isn’t

You are at risk of engaging in rhetorical branding if:

… ANIMALITY equals:

pigeonholing nonhuman animal otherness in (philosophical, religious, scientific, biologistic, aesthetic, anthropologic) terms of excluding zoopolitical spaces of animal autonomy.

… and if HUMANITY amounts to:

“we”, the “Homo sapiens”.

A new discourse needs fresh approaches – not just a new labelling system for an ongoing current of stable fallacies.


Kritisches Weißsein, Rassismus und Veganismus

Kritisches Weißsein / kritische Weißseinstudien / kritische Weißseinsforschung und Rassismus sind immernoch unbearbeites Gebiet im akademischen und aktivistischen Bereich in der Tierbefreungsbewegung / Tierrechtsbewegung im deutschsprachigen Raum. Wir haben zum Thema einige Texte und Autor_innen vorgestellt. Hier soll nochmal darauf hingewiesen werden, und wir möchen den Lesern zum Themengebiet “vegane Intersektionalität unter dem Gesichtspunkt kritischer Weißseinsforschung” empfehlen:

Dr. A. Breeze Harper: Die Sistah Vegan Anthologie.Eine Buchvorstellung Vortrag: Vegane Nahrungsmittelpolitik: eine schwarze feministische Perspektive

Anastasia Yarbrough: Weißes Überlegenheitsdenken und das Patriarchat schaden Tieren.


A vegan economy? Where to start.

Human society annexes every ‘natural’ space, primarily through societal economic processes.

‘Nonhuman Animal Rights’ thus have to cover all spaces on the globe – within human communities and within the natural environment overall.

In regards to creating a ‚vegan economy’:

1. First of all we should address the history of ‘rule and possession’.

a.) Different economic models have been historically existent. Which components came into play for forming current economical models (i.e. the capitalist economies and socialist inspired economies) in pure economic terms, politically, socially?

b.) Which forms of political rule went along with ‘ownership’ and ‘dominion’ (annexation of ‘nature)? And what created the basis of legitimization in rule, such as in: monarchies, democracies, tyrannies, as grounded for example on: religion, ideology, philosophy?

c.) How did forms of ‘rule’ and ‘authority’ interact with exploitative contractualist agendas such as imperialism, colonialism, nationalism?

An aspect to highlight: Legitimization falters or ends where the ‘entitlement’ for ‘rule and possession’ excludes and comes into conflict with interests / rights of other human beings, other animals and the ‘natural’ realm / ‘nature’.

2. Secondly we should see how ‘economy’, as a societal material construct, and ‘nature’, as an borderless/undefined space, conflict.

a.) What stands at the centre of the conflict between our human-centred economic matrices (as systems of ‘rule and possession’) versus ‘natural’ and autonomous life? What are core reasons for conflict? (The reasons might stand alongside the questions of legitimization.)
b.) Society’s inability for groundbreaking political change, and the inability for change on the private scale (in the individual’s life in society) as being part of society, extends the need for the legitimization of ‘dominion’/’rule’, exploitation and destruction – it otherwise leads to rebellion.

What can be alternative forms of economic societal organization?

3. How does veganism – as entailing some of the key aspects needed to form a pacifist eco-consciousness – offer ways out of economic systems that utilize ‘nature’, nonhumans and “powerless” humans, in different degrees, as resources or as in the case of humans, as partly involuntary collaborators?

a.) Discuss the need for veganism to become aware of its own politicalness, in problem-solving and problem-creating terms.
b.) The core of veganism, taken as a social revolutionary ‘movement’, mainly differs from other liberation movements because of its primary focus on nonhuman animal exploitation and nonhuman animal murder / zoacide … .

Economic ethics or non-ethics:

Where does profiteering from (or/and voluntary collaboration with) ecocide and zoacide mainly begin?

How are humans affected today by the consequences of economically driven ecocide and zoacide, ethically?

How do you think should ethical vegans work against ecocide and zoacide, despite the “vegan revolution’s” minority constellation within society?

Vegan Türkiye about intersectional vegan outreach and Nonhuman Animal Rights

Four Questions … we asked Vegan Türkiye about intersectional vegan outreach and Nonhuman Animal Rights within the struggle for a redefinition of what an ‘all-encompassing’ political freedom would ideally mean

A compact interview N. Eyck (NiceSwine.Info) led with the progressive Turkish vegan activist group Vegan Türkiye, with some pressing questions about a country’s movement that is bringing impulses for redefining veganism from an activist level as an ethical / political tool.

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Visit Vegan Türkiye’s blog on:, join them on Twitter: @veganturkiye.

N Eyck: Do you think that the vegan Animal Rights / Animal Liberation movement in Turkey is in a sense “forced” to be intersectional, i.e. are human rights and environmental justice issues inevitably a core part of the vegan AR/AL movement in circumstances of political oppression on a scale such as you currently face them within Turkey?

Vegan Türkiye: First of all, we can say that people inTurkey are under political pressure about what they eat, what they wear, with whom they make love and even how many children they should have. Today inTurkey human rights can be discussed frankly especially after the coups done. However, many people think that the struggle for animal rights should not be started before the end of human rights violations. That is, it should be known that there are human rights instead of ”earthlings rights”. By referring to Tom Regan we tell them that if we wait for the developments of human rights, time for animal rights will never come.

The Vegan movement in Turkey refuses species and class discrimination, it defends LGBTI rights, opposes each kind of urban renewal done for the purpose of annuity and each kind of ecological destruction. On the other hand, working class and traditional reflexes of the left focusing on labor struggle open their doors to this Vegan movement. Collective consciousness occurred with Occupy Gezi (Gezi Park Resistance) shows itself also in the vegan movement. For instance, in occupiedGeziParkthere was a vegan cuisine, which became both a meeting point of Vegans and a place where some met with veganism for the first time.

Some infirmaries, vets those were open and free for 24 hours were set for the animals affected by tear gas used during the occupation, and also announcements to take the animals in safer places were done during the day. One other bad memory from those days was that, the people supporting the animal rights were taken into custody from the commemoration done for all living beings killed / died during occupation.

Streets, squares, academies are not the places where people talk what kind of groups are marginalized, anymore. Vegans naturally reflect their political ideas to every area of life; but, the matter is actually being able to reach the main idea and giving animals right to be free. Furthermore, it is important to be able to make people believe that it is not only activists’ business; it is also each person’s business to deal with animal rights invasions.

N. Eyck: Blogging and social networking plays an essential role in the vegan AR/AL outreach work and info exchange and distribution inTurkey. On a parallel level, could a closer international reciprocal exchange (of ideas and about problems faced), create a new momentum and open up new possibilities for our movement’s progress everywhere? In other words: is there a need for a “round table” in the global vegan AR / AL community to learn from each others experiences, etc.?

Vegan Türkiye: As you said before Internet is a vital tool to make the animal rights movement known all over the country and to share materials related to the movement.  By using the Internet animal rights supporters make brainstorming and inform others as an individual, as a group and even as a civil defense organization. Although each of us has different ethics – it is obvious that we have different action and discourse types. There are sometimes misunderstandings and fierce quarrels, but we haven’t experienced that those quarrels have turned into scandal, yet. We all follow us as online, and support one another. Animal liberty movement is being continued by ceaseless information shared via Internet. In this context, we will not be wrong if we say that the animal liberation movement is fed by social media and blogs.

Globally, more crowded, radical or creative communities are already being followed. A big form of an entity in which different experiences from different countries are shared can be installed instead of a ‘global online’ as a single entity; because, animal rights supporters sometimes ignore the local socio-economic and cultural differences, that is, the kind of struggle for animal rights in a place can be harmful in another place, that is why, everybody should be careful about the movement. Besides having connection via internet, animal rights supporters can also keep in touch face to face even a few times in a year in order to share their knowledge, experiences and problems that they have faced.

N Eyck: Is Animal Rights theorizing and having ones own outspoken (or thought) standpoint about Animal Rights popular within the vegan community inTurkey?

Vegan Türkiye: Animal rights movement is so new in terms of organization. Even if some animal liberation activists are in the movement for so long time it can be said that we are now in trial and error period. Some approaches and works done in abroad lead us in this movement. InTurkey we have failed to have a common main discourse and the reason is actually not to be able to create a cultural base. Meanwhile, the first Turkish work written on veganism was published last year. The book written by Zülal Kalkandelen and Can Başkent was made with readers as online. It’s not a theoretical book, but it’s important for the readers to shed light on animal rights.

N. Eyck: Do you think that a practical and basically political vegan approach can establish a form of veganism that is less convenience foods and less consumerism-orientated? And can veganism become what it wishes to be: a cornerstone for food justice for our entire planet?

Vegan Türkiye: Of course, after a while what I wear, what I eat questions bring other questions, such as how much and from where I consume. You start to question the system established on exploitation. There is a growing bazaar for Vegans and corpus is taking advantage of it. As everybody’s consumption habits and cultures are not the same, we are offering alternatives for vegans.

Some people think that they can share the movement without giving up their comforts. This side of the movement is definitely open to be questioned but we warn them to use the ecological products. We also remind people that they themselves can minimize the ecological damage of the products that they buy. According to the system that we are in, we have some problematic issues. At that point brainstorming should be done with other political and ethical vegans.

People love statistics. It would be tangible if you talk to people about what percentage of agricultural land planted to feed farm and diary animals or what percent of animal testing worked for humans in fact. It is effective to say that a century ago some rights which were deemed impossible, we have today, and that it is possible to turn into a vegan world, perhaps inevitably.

N. Eyck: Thank you so much for this interview!

Besitznahme durch Abwertung und Definition. Beraubung tierlicher Autonomie.

Wenn Nichtmenschen nicht autonom wären, und nur der Mensch es wäre, wann in der Evolution und womit hätte diese menschliche Autonomie dann angesetzt, und warum sollte tierliches Handeln und Denken nicht als vom Menschen und seiner Objektivitätswahrnehmung autonom anerkannt werden?

„Seinen eigenen Gesetzen folgend / early 17th cent.: from Greek autonomia, from autonomos ‘having its own laws,’ fromautos ‘self’ + nomos ‘law.’“ – Zoe Autonomos

Besitznahme durch Abwertung und Definition. Beraubung tierlicher Autonomie.


Wir sprechen eher den Tieren ihre tierliche evolutionäre Autonomie ab, statt dass wir an totalitäre Strukturen in der Menschheit im Bezug auf Nichtmenschen und die natürliche Umwelt glauben. Unser Blick auf Nichtmenschen und die „Natur“ ist in einer Art verstellt, dass unsere Abwertungen vor uns selber akzeptabel erscheinen.

Der Missstand der Ungerechtigkeit ist, dass wir versuchen die tierliche Autonomie zu zerstören (physische Eingriffe und Maßnahmen) und mittels Speziesismus (geistig ideologisch) zu unterminieren.

„Besitz“ ist die Folge der Absprache tierlicher Autonomie.

„Tierverteidiger“ die für die physische Unversehrtheit von Nichtmenschen plädieren, den Nichtmenschen aber weiterhin ihre eigene tierliche Autonimie (vom Menschen und an und für sich) absprechen, betreiben eine unbewusste radikale Form des Anthropozentrismus und des Speziesismus.

Wir verbinden den Würdebegriff mit der Fähigkeit eines eigenen, unabhängigen Daseins (Autonomie).

Durch speziesistische Kunstgriffe bereiten wir den geistigen Boden in einer Gesellschaft vor, um den Besitzstatus eines Lebewesens zu legitimieren und als vertretbar erscheinen zu lassen.

Was ist unserem allgemeinen Verständnis nach Autonomie, siehe z.B. Wikipedia (für den vielleicht breitesten Allgemeinplatz)

Wenn Nichtmenschen etwas haben – „the wild and tamed beast“ – dann ist es Autonomie. Sie leben „von Natur aus“ in der Natur autonom – wenn wir sie nicht ihrer Freiheit berauben. Wir behaupten, Nichtmenschen seien Instinktbestimmt, und genau da setzt die Besitznahme durch arbitäre Abwertungsmechanismen ein: Wir machen uns Tiere nutzbar und „Untertan“, indem wir sie ihrer Existenzautonomie mit der Behauptung des Instinktverhaltens (kausaltiätsbestimmtes Verhalten) zu berauben versuchen.

Die Abhängigkeit von Lebensnotwendigkeiten als Instinktgeleitetheit zu interpretieren, ist eine Form der Minderbewertung der Angreifbarheit, der Verletzlichkeit und Bedingtkeit des Lebens – jedes Lebens. Jedes Lebewesen ist abhängig und bedingt, aber gleichzeitig auch autonom. Autonomie ist der zarte Keim der Verletzlichkeit tierlicher und menschliche Würde … .

Da ein Tier autonom handelt und denkt, ist es autotom. Der Vesuch der Eingrenzung tierlichen Denkens in anthopozentrisch definierte Parameter, ist eine Besitznahme durch die definitorische Interpretation tierlichen Denkens und Handelns.

Tierautonomie – tierliche Autonomie; ein paar eklektisch ausgewählte interessante Aspekte

Animal Autonomy:

In Veterenary Care:

Here I would simply suggest that “animal autonomy” is worthy of careful attention from philosophers and scientists and veterinarians. Animals are self-governing and make meaningful choices, in ways very similar to humans. As with our fellow humans, we should strive to understand and respect the preferences of other creatures. Research in ethology is continuing to explore how to understand animal preferences and how these preferences are expressed in observable behaviors. It is worth noting, too, that although the language of “autonomy” has not yet been strongly present in the veterinary literature, the concept has been important in the animal ethics literature more broadly. Tom Regan, for example, talked in his ground-breaking The Case for Animal Rights(1983) about animals as autonomous beings, with their own interests and desires. Regan even includes a very interesting discussion of what he calls “preference autonomy” and explores some of the ways in which autonomy in animals is different from autonomy in humans.

Animals and Autonomy. Can this vitally important ethical concept be meaningfully applied to animals? Jessica Pierce, Ph.D. in All Dogs Go to Heaven


Animal Sanctitiy and Animal Sacrifice: How Post-Dawinian Fiction Treats Animal Victosm by Marian Scholtmeyer, Dissertation, 1989, pp. 57.

Animal Ethics:

Kantian ethics is normally not the place to look for an account of  direct moral obligations towards animals, as Kant claimed that we only owe animals indirect moral duties, out of respect towards the rest of  humanity. In chapter four, I consider modern reinterpretations of Kant’s arguments to provide support for the claim that animals should be  considered ends-in-themselves. I argue that despite the strength of these accounts, the concept of agency and selfhood that I support provides a better foundation for claiming animals as ends-in-themselves, and that respect for animal autonomy can be grounded on a Kantian argument for the respect of autonomy more broadly. I claim that in virtue of their agency and selfhood, animals should be considered ends-in-themselves, thereby including them in the moral community. My view is novel in that it includes agency, selfhood and autonomy as those features which make anyone, human or nonhuman, morally considerable.

Agency and Autonomy: A New Direction for Animal Ethics by Natalie Evans. Dissertation.

Animal Rights / Animal Liberation

How can I save an Animal today or stop these atrocities now? Even for just a few critters. Because that’s the context we so often miss. It’s about Animal autonomy, not about how the government turns on the people that care about the Animals. But while I’m on the subject, it’s nothing new!

Walter Bond, Green is the New Rage,

Animal Caregiving

Kerulos Center Caring for the Caregiver  Project. The project’s overarching goal is to foster awareness and support for animal care organizations and caregiver wellbeing to help achieve the vision of a compassionate, ethical, trans-species society founded on mutual wellbeing.

Alle Links: 25. März 2014.


Animal Knowledge

Animal Knowledge

Palang LY

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It’s astonishing, why are we willing to accept that the burden of proof lies with the nonhuman animals and their allies, to make clear who they are, when a human-centred society doesn’t even have the will and ability to see the full spectrum. Why do we, their allies, bow in to human methods of research on things that can’t be proven and that don’t have to be proven?

Their individual life’s dignity does not need to be proven; it needs to be acknowledged, without restrictive conditions.

What the AR community should learn is to claim the rights, the foundation of dignity, the freedom that really lies outside of paradigms that were (and are) installed to quite contrarily draw lines as aggressive borders.

We tie our human standards and insights on a.) language and b.) on our specific capacity to utilize nature, and we see both these things as qualifiers that are intertied: Language plus the capacity to utilize nature as a resource!

It never occurs to us that other beings could have a more sustainable and clearly wise concept of how to live on planet earth, that their ancestral relation over millions of years has given them insight on how to interact in other ways with nature and their natural environment.

We would deny that, because we don’t accept that nonhumans have concepts. We think concepts can only occur with certain qualifiers … , and we think that nature couldn’t have possibly taught nonhuman animal ancestors things they decidedly built their cultures on.

We think nonhuman animals don’t decide these things.

I could go on, but my point is that we as AR people err so bad, because we don’t want to take the stance that would make us jump in the cold water of radical new perspectives in terms of: de-humanfocusing and thus deconstructing sources we refer to as basis of knowledge about life.

We keep putting new wine into old bottles when we don’t come up with a new architecture of basic knowledge.


Why speciesism is evil

Why speciesism is evil

Palang LY

We don’t need to discuss whether a person or group is evil in all aspects, when we want to evaluate if an act of speciesism (committed by a person or group) is evil and condemnable.

In general often people who commit any type of evil, do not seem to their social environment like they would hold an “evil” potential, meaning, that a person can have different aspects about them, or also purposely mask their not-so-good sides. Another thing to keep in mind is that every chapter of human history taught us, that what some might have felt as beneficial to them, was plain evil to others who were negatively affected by a “gain” of someone else.

Speciesism is a (specific) form of oppression – and as such it is evil:

A.) Assuming that speciesism was merely a historical accidence, would mean to deny that nonhuman animals could have ever been perceived as something else than “objects”, and with that as “objects of speciesism”. Acts of speciesism are conscious acts of violating other (animal) individuals. Nonhuman animals are not automatically only viewable as objects.

My position is, that our degrading views of nonhuman animals today and in our shared history (i.e. the arguments with which we mark the nonhuman animal world as less- or non-relevant), are kinds of attitudes based on a totalitarian layer that society continuously enacts and that is functioning by society’s willingness to accept this form of a system; we compel and force members of our society to adopt speciesist attitudes, that however we can step out of such a system and resist, like we can equally resist to take part in other forms of oppressive structures.

B.) To assume that speciesist acts could be done without any conscious form of evil will and behaviour, means that we rule out the quality of evil which we face in the given oppressive context that speciesism marks. Every “procedure” done, that violates the physical and mental integrity of a nonhuman animal individual (directly or indirectly), is a conscious act and an act of will – even when the human individual who commits this act, finds and is offered and taught excuses to rationalize his or her deeds as necessary or non-evil.

Speciesism is evil because it masks as being an acceptable form of viewing nonhuman animal others as:

ownable, definable, edible, usable, ignorable … as passive objects.

I do think that as an Animal Liberationist one is accountable to tell the facts about the forms of conscious human evil that we face in speciesist oppression.