Tuesday, December 22, 2009

What's Wrong With Heifer International?


Heifer International provides cows, sheep, and other livestock to rural families around the world with the aim of fighting hunger. Their beautiful color brochure shows smiling children with happy animals, and the text is written to make one feel that by giving an animal as a gift, you are helping to save the world of hunger. But the evidence indicates the contrary. Please read this article, Don't Give A Cow, by Colleen Patrick-Goudreau that sums up the problems with Heifer International well.

Wednesday, May 6, 2009

Mother's Day

With it being Mother’s Day this Sunday, I’d like to acknowledge all the wonderful mothers out there, both human and animal. In particular and as a bit of a contrast, though, I’d like to highlight the plight of mother cows.

For a seemingly innocent glass of milk, chunk of cheese, container of yogurt, cheap hamburger, and white veal, female cows are forced to be mothers. That is, they are constantly impregnated so they will produce milk. (I bet you thought, like I used to, that they just naturally provide a never-ending supply!)

There are many problems with this, but I’ll mention just a few:

-Why should any female, human or non-human, be forced to be a baby-making machine? This is feminism 101!

-Once the mother cow gives birth, her baby is stolen from her. Could you imagine if this were done to a cat after birthing kittens or a dog after birthing puppies? Mother cows bellow for days looking for their babies.

-To add insult to injury, mother cows are then “hooked up” and milked. It’s cold and painful, not warm and nurturing as it would be if she were able to be with her young.

-Female cows endure this cycle for years until they are finally turned into cheap hamburger.

A few words about the stolen babies:

-Female calves never feel the warmth and love of their mothers as they are kept in a separate area, first raised on formula and then fed some sort of cheap feed until they are “ready” to be added to the baby-making/milk-producing system.

-Male calves are sent to veal farms where they are kept tethered in cramped, filthy, cold crates, and fed an anemic diet. Could you imagine this being done to a kitten or puppy? And all for the sake of “succulent white veal.”

Humans do not need to consume dairy to be healthy. It actual makes us less healthy because the saturated fat clogs our arteries, and the acidic nature of its protein aggravates osteoporosis. Calcium can be found in many plant foods such as sesame seeds, leafy greens, and fortified juices and cereals. Contrary to popular opinion, protein can be found in all plant foods, but especially in beans, nuts, seeds, tofu, tempeh, and seitan.

Finally, we are the only species that drinks the milk from another species! I think we would find it bizarre if a giraffe drank the milk of a rhinoceros or a zebra drank the milk of a pig. Cows’ milk is meant for baby cows, not us! We have our mothers’ milk for a while and then that should be it. So, if you do consume dairy or eat hamburger or veal, please keep this alert in mind and perhaps choose to honor m other cows by not eating those things.

On behalf of the animals, thank you for your consideration,
Mary Max

Thursday, January 29, 2009

Ready to Attack Animal Rights Activists? Consider This First

Ready to Attack Animal Rights Activists? Consider This First
by Stephanie Ernst




This is an impossibly busy week for me in my work world outside Change.org, allowing little time for even sleep and meals, and so I am struggling with the fact that there are several detailed, thoughtful posts that I want to write--and that I want to write right now--but that I cannot and should not write just yet because I cannot in the next few days give the depth of thought and attention that they require and deserve. So I will leave them for another period of days.


Today I'm not going to write about the animals; I'm going to write about the activists, the ones so many animal rights detractors and commenters on this blog get their kicks criticizing.

This blog receives its share of sarcastic, offensive comments (worry not--there will be a whole post on this topic soon). And these days, the comments appear both here and on the pages for the various ideas in the Animal Rights category of the Ideas for Change project. I could devote entire workdays to responding to them; I already spend too much time reading them. I will have some things to say about those comments and what they indicate in another post. But this post is about the advocates whom those opposed to, or made uncomfortable by, animal rights enjoy attacking so much (and I am referring not just to commenters on this animal rights blog and others, but to detractors in general).


Here are some simple truths: There is no glamour in sanctuary work. There is no money in grassroots animal advocacy. There are no health care benefits and long paid vacations in vegan outreach. There is no corporate ladder to climb here.

And animal rights advocates have (and are) sisters, brothers, children, grandchildren, parents, grandparents, friends, coworkers, partners, and spouses. We have responsibilities, struggles, jobs, bills, dreams, plans, hobbies, and interests. We have joys, sorrows, frustrations, and lives just like you.


There are thousands of things on which we could spend our time and our money--traveling, fixing up the house, taking in every art show or museum exhibit, visiting family, catching up on movies, writing that novel we've always wanted to write or learning that instrument or taking that class or getting that degree. But many animal rights advocates don't do a lot, if any, of those things; many of them--like advocates working to eliminate injustices in other areas--eat, sleep, and breathe the work they do, sacrificing much for it.

So the next time you're geared up to tell animal rights advocates to get a life, to ridicule their activism and way of living, or to dismiss what they're trying to say to you, stop. The next time you're ready to presume that you know more about animal issues just because you're in the majority, and the people who devote everything they can to learning about and speaking for the animals just must be crazy, stop. Stop and ponder whether you really know what you're talking about. Consider that many, if not most, of us were once where you are in terms of how we lived day to day and how we saw animals--that we were as certain as you about the way things should and could be--and that we must have realized something extraordinary to get to where we are now.


Consider that all the time and energy we've put into learning about animals, considering various perspectives, questioning our assumptions, digging through the layers, reflecting on the truths and implications, and fighting on the animals' behalf just might give us a little clearer, deeper perspective on nonhuman animals, their experiences, and their place in this world than someone whose beliefs and habits are simply inherited, unquestioned, and what they've always been--just the beliefs and habits handed down from and reinforced by parents and society. Tradition--even centuries-long tradition--doesn't make something right or true. And a new way of thinking and living isn't inherently wrong just because it's new to you and different from what you've known before.

When your instinct is to attack and ridicule, instead stop and ask yourself why we're doing what we're doing, what we're getting out of it. Why alienate ourselves from friends and family who don't understand our stances? Why subject ourselves to ridiculing remarks, name-calling, and "extremist" labels? Why willingly struggle each day to change this world instead of sitting back and taking life easy, instead of doing all the other things we'd love to be doing? There are even dozens of other noble causes to which we could devote our time and energy and be commended rather than ridiculed. So why choose this? Mustn't we have seen and learned things impossible to ignore? Mustn't there be overpowering reasons for making the changes we've made and for taking on this fight?


Animal rights advocates spend their time, energy, and resources speaking out for animals not because it's fun, not because it's lucrative, not because we get lots of praise for it. We are compelled to engage in this struggle because it's right, because what's happening every second of every day to millions of animals is wrong, because it has to change, and because we were once where you are, and we know that you have kind souls and the capacity to get where we are now, to a place of compassion, a place where you can envision a more peaceful way of living.

The struggle for animal rights, for animal liberation, isn't about winning something for ourselves. The heart of animal rights is not about power, politics, or money. It's not about exerting control, violence, or superiority. It's certainly not about what people think of us. This struggle on behalf of nonhuman animals is about love and compassion and living in a way that is peaceful and just and without contradictions. It's about opening our eyes and hearts to the possibility of a new and better world, new and better not just for the nonhuman animals on this planet, but for us too. There is a better, less violent, more loving and peaceable world out there, and we're just trying to get to it. And maybe that is a possibility and a goal worth considering and investigating rather than attacking and dismissing.

Letter From A Vegan World

Peaceful Prairie Sanctuary - http://www.peacefulprairie.org


Dear friends and fellow activists,

At a time when most animal rights organizations are actively promoting, advocating and rewarding "humane" animal products and farming methods, I am writing to you on behalf of three of the recipients of that mercy.

To the industry, they are known as production units #6, #35, and #67,595. To the "compassionate" consumer, they are known as feel-good labels: "organic dairy", "rose veal", "free-range eggs". To welfare advocates, they are known as "humane alternatives". To each other, they are known as mother, son, sister, friend. To themselves, they are simply what you and I are to ourselves: a self-aware, self-contained world of subjective experiences, feelings, fears, memories – someone with the absolute certainty that his or her life is worth living.

#6, is a first time mother. She is frantic. Her baby is missing. She is pacing desperately up and down the paddock, bellowing and crying, and calling for her lost boy, fearing the worst, having her fears confirmed. She is one of the thousands of defenseless females born into a quaint, verdant, organic dairy farm. She will spend her entire short life grieving the loss of baby after baby. She will be milked relentlessly through repeated cycles of pregnancies and bereavements. Her only experience of motherhood will be that of a mother's worst loss. In the prime of her life, her body will give, her spirit will break, her milk "production" will decline, and she will be sent to a horrifying slaughter, along with other grieving, defeated, "spent" mothers like herself.

She is the face of organic milk.

#35 is a two-days old baby, his umbilical chord is still attached, his coat is still slick with birth fluids, his eyes are unfocused, his legs, wobbly. He is crying pitifully for his mother. No one answers. He will live his entire short life an orphan, his only experience of mother love will be one of yearning for it, his only experience of emotional connection, one of absence. Soon, the memory of his mother, her face, her voice, her scent, will fade, but the painful, irrepressible longing for her warmth will still be there. At four months old, he and other orphans like himself will be corralled into trucks and hauled to slaughter. As he will be dragged onto the killing floor, he will still be looking for his mother, still desperately needing her nurturing presence, especially at that dark time when he will be frightened and needing her more than ever in the midst of the terrible sights, and sounds, and scents of death all around him and, in his despair, in his want for a shred of consolation and protection, he, like most baby calves, will try to suckle the fingers of his killers.

He is the face of the "rose" veal we are encouraging "responsible restaurant leaders" to use.

#67,595 is one of the 80,000 birds in a family-owned "free-range" egg facility. She has never seen the sun, or felt the grass under her feet, she has never met her mother. Her eyes are burning with the sting of ammonia fumes, her featherless body is covered with bruises and abrasions, her bones are brittle from the constant drain of egg production, her severed beak is throbbing in pain. She is exhausted, depleted and defeated. After a lifetime of social, psychological, emotional, physical deprivation, she copes by pecking neurotically at phantom targets for hours on end. She is two years old and her life is over. Her egg production has declined, and she will be disposed of by the cheapest means possible – she will be gassed along with the other 80,000 birds in her community. It will take three full work days to finish the job. For two long days, she will hear the sounds and breathe the smells of her sisters being killed in the gas drums outside her shed. On the third day, it will be her turn. She will be grabbed by the legs and taken outdoors for the first time in her life and, like every single one of the 80,000 "spent" hens, like every single one of the 50 billion annual victims of our appetite, she will fight to go on living, and she will accept no explanation and no justification for being robbed of her pathetic only life.

She is the face of the "free-range" eggs we are encouraging college campuses, businesses and consumers to use.

These are the "beneficiaries" of the "humane farming practices" that we, the animals' defenders, are developing, promoting, and publicly rewarding by encouraging "compassionate" consumers to buy the products of what we know to be nothing but misery. "Humane" practices that, if any of us were forced to endure, none of us would experience as humane.

We, the activists, know that there is no such thing as compassionate, responsible or ethical farming on any scale. We know that the only humane and ethical alternative is vegan living.

Why are so few of us telling the truth? Why are we describing "free-range" products as "humane" when we know the horror such practices inflict on their victims? Why are we lying to the public, and ourselves, that "compassionate" animal farming is anything but a myth, a marketing scheme, a deceptive label? Why are so many of us offering up the lives of animals by encouraging the consumption of their flesh, eggs and milk, when our only duty is to fight for their lives as if they were our own? Why are we promoting the practice of consuming animals when we know it to be brutal, inexcusable, unconscionable and completely unnecessary? Why are we rewarding consumers for demanding more of the the very thing we are struggling to eliminate? Why are we strengthening and rewarding the worlds' entrenched speciesist assumptions, when our job, our only job, as vegan educators and activists, is to challenge and change those assumptions by offering a new model of thinking about nonhuman animals, a new model of interacting with them, a new practice of living, a new way of being in the world?

Many of us justify our endorsement of "humane" animal products and our pursuit of welfare reforms by saying that the world is not ready to change, that it may never go vegan, that the most we can hope to accomplish in the meantime is to reduce the suffering of today's doomed animals. But this is not true. This is not a fact. It is a fear – a fear of action, a failure of will, a self- defeating attitude and, ultimately, a self-fulfilling prophesy.

The truth is, the world can change. Indeed, the world has changed many times before, and it has changed in ways that seemed impossible at the time. The truth is, the world will change, but only if we work towards creating that change. It will stay the same if we, the self-proclaimed agents of change, encourage it to stay the same. It will change if all of us tell the whole truth that there is no such thing as humane animal farming, or animal use of any kind, the truth that the only humane alternative is vegan living, the truth that animal farming on any scale is an ethical and environmental disaster, the truth that animals are persons like you and me who happen to be nonhuman and who have the same inherent right to life and liberty as you and I. The truth that vegan living is not a "lifestyle choice", but a moral imperative.

We can do better. Indeed, we have an obligation to do better.

I invite you to see for yourselves how much can be accomplished when a small group of dedicated activists commits all of its time and resources to vegan education that is consistent with, not undermining of, our ultimate goal – Animal Liberation – and when the Go Vegan message is central to every single one of its communications, from online resources, to printed literature, to ads, demos, and billboards, to outreach events, to the in-depth exploration of farmed animal personhood detailed in the individual portraits published on the Prairie Blog.

On a shoestring budget, with an all-volunteer core of vegan educators who are determined to tell the whole truth about meat, dairy and egg production, a small, grassroots organization like Peaceful Prairie Sanctuary has built something that large, wealthy organizations have not only failed to bring forth, but have consistently undermined through years of anti-vegan advocacy: A vibrant vegan world growing in the middle of the nonvegan world, a place where the animal refugees are regarded and represented as the persons they rightly are, a place where the human residents advocate tirelessly for nothing less than total liberation, a Free State in the heart of the human-subjugated world, a place where the principles of abolition are applied in word, thought, and deed. A vegan enclave whose very presence has already changed the world's physical, political, psychological and spiritual geography.

I invite you to experience it for yourselves. Join us in our struggle to expand its reach. Help us make it borderless.

Joanna Lucas,
Peaceful Prairie Sanctuary - http://www.peacefulprairie.org/

Sunday, January 18, 2009

The Low-Carbon Diet

The Low-Carbon Diet
Change your lightbulbs? Or your car? If you want to fight global warming, it’s time to consider a different diet.
By Mike Tidwell

Full disclosure: I love to eat meat. I was born in Memphis, the barbecue capital of the Milky Way Galaxy. I worship slow-cooked, hickory-smoked pig meat served on a bun with extra sauce and coleslaw spooned on top.

My carnivore’s lust goes beyond the DNA level. It’s in my soul. Even the cruelty of factory farming doesn’t temper my desire, I’ll admit. Like most Americans, I can somehow keep at bay all thoughts of what happened to the meat prior to the plate.

So why in the world am I a dedicated vegetarian? Why is meat, including sumptuous pork, a complete stranger to my fork at home and away? The answer is simple: I have an 11-year-old son whose future—like yours and mine—is rapidly unraveling due to global warming. And what we put on our plates can directly accelerate or decelerate the heating trend.

That giant chunk of an Antarctic ice sheet, the one that disintegrated in a matter of hours, the one the size of seven Manhattans—did you hear about it? It shattered barely a year ago “like a hammer on glass,” scientists say, and is now melting away in the Southern Ocean. This is just a preview, of course, of the sort of ecological collapse coming everywhere on earth, experts say, unless we hit the brakes soon on climate change. If the entire West Antarctic ice sheet melts, for example, global sea-level rise could reach 20 feet.

Since the twin phenomena of Hurricane Katrina and Hurricane Gore, most Americans have a basic literacy on the issue of climate change. It’s getting worse, we know, and greenhouse gases—emitted when we burn fossil fuels—are driving it. Less accepted, it seems, is the role food—specifically our consumption of meat—is playing in this matter. The typical American diet now weighs in at more than 3,700 calories per day, reports the U.N. Food and Agriculture Organization, and is dominated by meat and animal products. As a result, what we put in our mouths now ranks up there with our driving habits and our use of coal-fired electricity in terms of how it affects climate change.

Simply put, raising beef, pigs, sheep, chicken, and eggs is very, very energy intensive. More than half of all the grains grown in America actually go to feed animals, not people, says the World Resources Institute. That means a huge fraction of the petroleum-based herbicides, pesticides, and fertilizers applied to grains, plus staggering percentages of all agricultural land and water use, are put in the service of livestock. Stop eating animals and you use dramatically less fossil fuels, as much as 250 gallons less oil per year for vegans, says Cornell University’s David Pimentel, and 160 gallons less for egg-and-cheese-eating vegetarians.

But fossil fuel combustion is just part of the climate–diet equation. Ruminants—cows and sheep—generate a powerful greenhouse gas through their normal digestive processes (think burping and emissions at the other end). What comes out is methane (23 times more powerful at trapping heat than CO2) and nitrous oxide (296 times more powerful).
Indeed, accounting for all factors, livestock production worldwide is responsible for a whopping 18 percent of the world’s total greenhouse gases, reports the U.N. Food and Agriculture Organization. That’s more than the emissions of all the world’s cars, buses, planes, and trains combined.

So why do we so rarely talk about meat consumption when discussing global warming in America? Compact fluorescent bulbs? Biking to work? Buying wind power? We hear it nonstop. But even the super-liberal, Prius-driving, Green Party activist in America typically eats chicken wings and morning bacon like everyone else. While the climate impacts of meat consumption might be new to many people, the knowledge of meat’s general ecological harm is not at all novel. So what gives?

Roughly three percent of all Americans are vegetarians, according to the Vegetarian Resource Group, a nonprofit that educates people on the benefits of a meat-free diet. Part of the reason, I know, is the unfortunate belief that vegetarianism is a really tough lifestyle change, much harder than simply changing bulbs or buying a better car. But as a meat lover at heart, I’ve been a vegetarian (no fish, minimal eggs and cheese) for seven years, and trust me: It’s easy, satisfying, and of course super healthy. With the advent of savory tofu, faux meats, and the explosion of local farmers’ markets, a life without meat is many times easier today than when Ovid and Thoreau and Gandhi and Einstein did it. True, many meat substitutes are made from soybeans, a monocrop with its own environmental issues. But most soy production today is actually devoted to livestock feed. Only 1 percent of U.S. soybeans become tofu, for example.
One day I get carryout veggie Pad Thai. The next I cook stir-fried veggies at home with soy-based sausage patties so good they fool even the most discriminating meat connoisseurs. Bottom line: Of the most difficult things I’ve ever done in my life, vegetarianism doesn’t even make the chart.

Some folks, I realize, have a deep-down, gut-level (so to speak) reaction to vegetarianism as “unnatural.” We humans have canine teeth, after all. We evolved to include meat in our diets. To abandon such food is to break thousands of years of tradition and, in some cases, ritual behavior bordering on the sacred.

All true. But we also evolved as people who defecated indiscriminately in the woods and who didn’t brush our teeth. Somehow we’ve moved to a higher level on those counts. Now, with potentially catastrophic climate change hovering around the corner and with our briskets and London broil helping to drive the process, it’s time to evolve some more.

A compromise in recent years, of course, has been the idea of animals raised locally and organically. Becoming a “locavore” who eats regional fruits and vegetables in season as much as possible makes abundant sense, of course. And animals from your area can lower the environmental impacts of your diet in many ways while simultaneously saving cherished local farmland and progressive farm families.

But with global warming, here’s the inconvenient truth about meat and dairy products: If you eat them, regardless of their origin and how they were produced, you significantly contribute to climate change. Period. If your beef is from New Zealand or your own backyard, if your lamb is organic free-range or factory farmed, it still has a negative impact on global warming.

This is true for several reasons. Again, the biological reality of ruminant digestion is that methane is released. The feed can be local and organic, but the methane is the same, escaping into the atmosphere and trapping heat with impressive efficiency. Second, no matter the farming method, livestock makes manure that produces nitrous oxide, an even more awesomely impressive heat trapper. Livestock in the United States generates a billion tons of manure per year, accounting for 65 percent of the planet’s anthropogenic nitrous oxide emissions.

Even poultry, while less harmful, also contributes. Ironically, data released in 2007 by Adrian Williams of Cranfield University in England show that when all factors are considered, organic, free-range chickens have a 20 percent greater impact on global warming than conventionally raised broiler birds. That’s because “sustainable” chickens take longer to raise, and eat more feed. Worse, organic eggs have a 14 percent higher impact on the climate than eggs from caged chickens, according to Williams.

“If we want to fight global warming through the food we buy, then one thing’s clear: We have to drastically reduce the meat we consume,” says Tara Garnett of London’s Food Climate Research Network.

So while some of us Americans fashionably fret over our food’s travel budget and organic content, Garnett says the real question is, “Did it come from an animal or did it not come from an animal?”

Which brings us back to vegetarianism and why I live a meat-free life. The facts speak for themselves. If we really want to fight climate change, we should change our lightbulbs and purchase hybrid cars and, above all, vote for politicians committed to a clean energy future. But we should also eat less meat, a lot less, or none at all.

I believe consumer habits are starting to change similarly to the way they’ve shifted with compact fluorescent bulbs. Ten years ago people complained about the harsh quality of light from fluorescents and the hassle of switching them out. But the bulbs are now made to produce a much warmer quality of light and the price has come down. What’s more, in seven years of using only CFLs at my home, I’ve never had a guest make a single comment.

In the near future, as we increasingly discuss the climate “facts” of meat consumption, and as veggie cuisine gets still easier at home and at restaurants, we’ll see more and more people changing their diets in the same way they’re switching to CFLs in droves now. Of this I’m sure.
But when it comes to food, the facts are not enough for many people. Of this I’m also sure. A holistic nutritionist in my neighborhood says one’s ideas about food reside in the same part of the brain that houses our ideas and beliefs about religion. It’s not all rational, in other words. Facts abound about the harm of fatty, sugary foods, yet the obesity epidemic grows. And I can’t count the number of environmental conferences I’ve attended where meat was served in abundance. Even Michael Pollan’s 2006 bestseller The Omnivore’s Dilemma, wherein he dissects with encyclopedic thoroughness the eco-hazards and animal cruelty issues surrounding meat and egg production—even this book astonishingly mentions the words global warming only two times and climate change not at all. In 464 pages. That’s highly unreasonable, in my view.

All of which is to say that for people to care, the climate–food discussion must be about more than just facts, more than pounds of greenhouse gases per units of food. It’s got to be about morality, about right versus wrong. And I don’t mean the usual morality of environmental “stewardship.” Or even the issue of cruelty to farm animals. I’m talking here about cruelty to people, about the explicit harm to humans that results from meat consumption and its role as a driving force in climate change. Knowingly eating food that makes you fat or harms your local fish and birds is one thing. Knowingly eating food that makes children across much of the world hungry is another.

I served as a Peace Corps volunteer in the Democratic Republic of the Congo in the mid-1980s, living in a tiny rural village where the staple crop was hand-tilled corn. It was harvested twice a year, in May and December. This meant the two annual “rainy seasons” had to begin right on time, in January and September, and continue for several months afterward. Any deviation from this rainfall pattern virtually guaranteed a lower corn harvest. And given the total absence of grocery stores, community granaries, or the money to buy extra food even if it existed, this meant hunger.

A signature impact of global warming, of course, is a dramatic shift in precipitation patterns worldwide, including longer and more severe droughts as well as extreme rainstorms and flooding in non-drought areas. Many scientists believe these impacts are already being felt by farmers worldwide and could spell future disaster, especially for subsistence farmers like those I lived with in Africa. Global wheat prices have jumped about 100 percent in the past year in part because a record drought in Australia—made worse by global warming—has devastated farmers across the continent. Food production in China alone could drop 10 percent as early as 2030, United Nations scientists warn.

The people I lived with in Africa contribute almost nothing to the problem of global warming, through their diet or otherwise. Coal-fired electricity versus wind power? They don’t have electricity. SUVs versus hybrid cars? They don’t have cars—none at all, or roads for that matter. And meat consumption? Tiny, tiny portions maybe twice a week.

If we in the West don’t alter course in the coming years, if we allow extreme global warming to become reality, an impact on the U.S. diet could very well be a great reduction in the amount of meat on our tables—a reduction imposed on us by nature instead of achieved by us through enlightened lifestyle changes. The wide and guaranteed availability of agriculturally productive land may simply cease. The crop yields we see now could shrink significantly, thanks to everything from weird weather to pest invasions. But it’s a safe guess to say we’ll have space for a national diet of plant-based foods (some crops are expected to benefit from global warming), just not the option of consuming all those animals.

But in the Congo and other poor countries, in places like Bangladesh and Peru and Vietnam, where meat consumption is already low, severe climate change means food off the table. It means hungry children. It means the rains don’t come on time or at all in tiny villages like the one I lived in. It means, in the end, cruelty to people.

Are we clear now on the raw facts and urgent morality of our present meat consumption in America?

We need much more than just a few magazine readers to voluntarily stop eating meat, of course. It’s a good start, but what we really need are national policies that encourage lower meat consumption by everyone. This could be achieved using fees or other market mechanisms that properly price greenhouse-gas emissions according to the harm they cause. The bad news, I suppose, is that the cost of meat could rise. The good news is we would finally have a fair and honest way to judge its danger, and thus more incentives to do the right thing, more incentives to switch to a healthy and convenient vegetarian diet of the sort I’ve joyfully embraced for years, despite my great appreciation for the taste of meat.

We could also, as a nation, just eat a lot less meat as an alternative to full vegetarianism. Anthony McMichael, a leading Australia-based expert on climate change and health issues, has crunched the numbers. He estimates that per capita daily meat consumption would need to drop from about 12 ounces per day in America to 3.1 ounces (with less than half of it red meat) in order to protect the climate.

I suppose I could measure out 3.1 ounces of meat per day, cook it, eat it, and still feel morally okay. But frankly I’d rather just go without. I’d rather be a vegetarian. It’s easier to explain. It’s easier to defend. And I just plain like it.

Mike Tidwell, director of the Chesapeake Climate Action Network, is the author of The Ravaging Tide: Strange Weather, Future Katrinas, and the Coming Death of America's Coastal Cities (Free Press).

Thursday, January 15, 2009

There's Shit in the Meat

From Karen Dawns book, Thanking the Monkey: Rethinking the Way We Treat Animals




In the film Fast Food Nation, an executive at a fictional fast-food chain explains to Greg Kinnear's character that there is a problem with fecal counts - in other words, "There's shit in the meat." The film and Eric Schlosser's nonfiction book, on which the film is based, explain that due to the rate at which cattle are slaughtered in modern plants, workers cannot remove intestines with the necessary care, and often, at least daily, feces spray all over the rest of the meat. Leaking intestines aren't the only cause of fecal splatter. The animals spend their lives in stinking feedlots covered in their own waste--when they are cut up that waste goes everywhere.

In his book, Schlosser tells us that a single fast-food hamburger can contain meat from hundreds of different cows. And one animal infected with E. coli can contaminate thirty-two thousand pounds of ground beef. He cites a USDA nationwide study of ground beef taken at processing plants, which found that 78.6 percent of the ground beef contained microbes that are spread primarily by fecal material.

Rather than clean up the feedlots and slaughterhouses, the meatpacking industry and USDA want to start irradiating meat. Irradiated meat is zapped with gamma rays or X-rays. The rays do not kill microorganisms, but instead change their DNA so that they cannot reproduce. The industry hopes to allay public concerns about eating anything irradiated by changing the name and calling the process "cold pasteurization." But the public would still eat shit --irradiated shit.

In 2006, America had a spinach scare. Spinach from an organic farm in California carried E.coli. It sickened many people and killed one elderly woman. An op-ed in the New York Times explained that the spinach farm wasn't the culprit. That particular strain of E. coli thrived in the unnaturally acidic stomachs of beef and dairy cattle fed on grain on industrial farms; up to 80 percent of dairy cattle carry it. Their infected manure contaminates the groundwater and spreads the bacteria to neighboring farms that grow vegetables.

Wednesday, January 7, 2009

What Should We Eat?

Below are five ethical principles, according to author Peter Singer & Jim Mason's book "The Ethics of What We Eat" that can be used in determining our food choices. These principles do not encompass everything that is morally relevant, but they can help us to decide all but the most contentious ethical issues.

1. Transparency: We have a right to know how our food is produced.
If slaughterhouses had glass walls, it's often said, we'd all be vegetarian. That's probably not quite true - some people can get used to almost anything. But transparency is increasingly recognized as an important ethical principle and a safeguard against bad practice. Consumers should be able to get accurate and unbiased information about what they are buying and how it was produced.

2. Fairness: Producing food should not impose costs on others.
The price of food should reflect the full costs of its production. Then consumers can choose whether they want to pay that price. If no one does, the market will ensure that the item ceases to be produced. Meanwhile, if the method of producing food imposes significant costs on others without their consent - for example, by emitting odors that make it impossible for neighbors to enjoy living in their homes - then the market has not been operating efficiently and the outcome is unfair to those who are disadvantaged. The food will only be cheap because others are paying part of the cost - unwillingly. Any form of food production that is not environmentally sustainable will be unfair in this respect, since it will make future generations worse off.

3. Humanity: Inflicting significant suffering on animals for minor reasons is wrong.
Most people, even those opposed to more radical ideas of "animal liberation" or "animal rights", agree that we should try to avoid causing pain or other forms of distress on animals. Kindness and compassion toward all, humans and animals, is clearly better than indifference to the suffering of another sentient being.

4. Social responsibility: Workers should have decent wages and working conditions.
Minimally decent treatment for employees and suppliers precludes child labor, forced labor, and sexual harassment. Workplaces should be safe, and workers should have the right to form associations and engage in collective bargaining, if they so choose. There must be no discrimination on the basis of race, sex, or disabilities irrelevant to the job. Workers should receive a wage sufficient to cover their basic needs and those of dependent children.

5. Needs: Preserving life and health justifies more than other desires.
A genuine need for food, to survive and nourish ourselves adequately, overrides less pressing considerations and justifies many things that might otherwise be wrong. In contrast, if we choose a particular food out of habit or because we like the way it tastes, when we could have nourished ourselves equally well be making a different choice, then that choice has to meet stricter ethical standards.