Every year in mid April, my mom would take me and my brother to the small town of Poteet where would enjoy the yearly strawberry festival. Every year was the same; we would visit the cultural booths, eat creative food, and pet the animals, and nothing seemed wrong. One part of the festival that I particularly remember was a section where children could ride ponies, like the ride pictured below. I had been doing that for several years until I was about eight years old, when it started to feel different. That year, I was riding a pony when I noticed how slow she was moving. I looked around and noticed for the first time the course she was insisted to walk, a small path that takes no more than four minutes to finish. Her head hung low, and she stopped several times during the brief ride, to which the caretakers detachedly responded by tugging her forward. Noticing these things bothered me, but what disturbed me most was looking up, and seeing another child contently bouncing on his horse. The gratification that he felt using the horse to entertain a small portion of his day disgusted me and I immediately got off. Although I didn’t truly understand the emotions I was feeling until years later, I chose not to ride horses at carnivals anymore. [i] 
The use of animals in our society is extensive So why did animals become a resource at the total disposal of human desires? Is it ok to use animals for our needs, so long as humans are benefitted? If a cure for cancer is discovered by subjecting countless animals to pain, is it worth it? Many people believe so. What if a new brand of mascara is developed after blinding thousands of animals in labs, and subjecting them to the same pain as the cancer research? I believe that many people, choosing between animal welfare and new makeup, would morally disagree. Likewise, slaughterhouses often evoke much more antipathy than agricultural farms where animals are raised more ‘humanely.’ Deciding which situations are morally acceptable and which are not is very complex, and depends largely on the human making the decision. I believe that the issues involving animals used for food, entertainment, and research are a few of the most pressing issues specifically because they involve such a high number of participants. This link[ii] directs to a youtube video of animal experimentation. Many people believe that animal experimentation is morally acceptable, not knowing what it entails. Exposing ourselves to the real things that occur every day is essential in order to make decisions about them, rather than be blinded by the milk "containers showing 'contented' cows, whose real lives we want to hear nothing about, eating eggs and drumsticks from 'happy' hens, and munching hamburgers advertised by bulls of integrity who seem to command their fate."[iii] If we do not know what is going on, then how can we decide if they need to change?
As an advocate for animal rights, these situations really sadden me. Seeing any animal suffering, even a small spider drowning in a pool of water, tugs at my heart. However, death and suffering are a part of life, and each of these individual cases of suffering animals is not a reason for animals to have rights. As far as the animal rights spectrum is concerned, I’m closest to the “Jain vegan animal liberation warrior,” minus the Jain because I’m not religious. But as for my beliefs, I think in a perfect world animals would not be controlled by humans, and in the current world, a gradual disintegration of the animals-as-resources view would be ideal. Seeing animals suffer and feeling empathy for them is an entirely human reaction, and determining rights based on these feelings is erroneous: the inherent value of animals is entirely separate from any emotion humans feel towards them. So as for each of these situations, none of them is the true problem. There is no decision to be made in these situations because the real issue is something much larger. The real problem is the system that grants humans complete control over animals, the system that turns sentient beings into economic resources.[iv]
Emotional defenses are not necessarily rational arguments, so as I defend my position as an animal rights advocate, I will attempt to remain as logical as possible. I believe that animals have the same value as humans. Many attempt to argue that because animals are less intelligent or cannot rationalize they do not possess value. However, many people are less intelligent than other people, and many people are affected with mental disorders that hamper their abilities to rationalize. If animals are denied rights simply because they lack certain abilities that we decide are important, then humans who lack those abilities must also be denied rights, or at least must have reduced rights. The mere trait of being Homo Sapiens Sapiens is also another invalid reason to grant higher value to certain beings, but it took me a long time to understand why. Earthlings compares speciesism to racism and sexism, because it assigns different values to members based on the group that they belong to, in this case, their species. However, biologically, as with all animals, humans have evolved to care about their own above all other species, it is simply survival. Since the human race is not at risk for extinction, and since there are alternatives to all of uses animals serve to us, it does not matter that the animals we use are of a different species. Essentially, our desire for economic resources does not trump the value of animals because these uses are readily served through non-animal sources. Emotionally, we care more about humans and human interests because we have evolved that way, but logically, humans are not worth more than any other species. Nature treats us no different than the animals we share the earth with: “Like us, these animals embody the mystery and wonder of consciousness. Like us, they are not only in the world, they are aware of it. Like us they are the psychological centers of a life that is uniquely their own. In these fundamental respects humans stand ‘on all fours,’ so to speak.”[v] Therefore, it is not the differences in our abilities or traits that denies certain beings rights, but rather it is the similarities we all share that grants us all the same value. The value of life is inherent.
My idea of animal rights[vi] essentially recognizes that animals should be free to pursue their own interests with minimal interference from humans. This includes separating animals from our economic interests, recognizing the natural habitat of other animals and respecting the land by living sustainably so that it may be used mutually between all species, and finding and using alternates to other uneconomic uses of animals, including research and diet. These are the goals which I think people should strive for, but I do not expect immediate results or agreement. In order to implement these goals, awareness first needs to spread concerning the specific details of animal exploitation. This alone will create action because many people care about the welfare of animals, even if they do not agree with complete animal liberation. When laws begin to pass that grant animals better treatment, the entire issue becomes more important because it has entered politics. Basic laws, such as better factory farm treatment and cage-free eggs[vii]
The use of animals in our society is extensive So why did animals become a resource at the total disposal of human desires? Is it ok to use animals for our needs, so long as humans are benefitted? If a cure for cancer is discovered by subjecting countless animals to pain, is it worth it? Many people believe so. What if a new brand of mascara is developed after blinding thousands of animals in labs, and subjecting them to the same pain as the cancer research? I believe that many people, choosing between animal welfare and new makeup, would morally disagree. Likewise, slaughterhouses often evoke much more antipathy than agricultural farms where animals are raised more ‘humanely.’ Deciding which situations are morally acceptable and which are not is very complex, and depends largely on the human making the decision. I believe that the issues involving animals used for food, entertainment, and research are a few of the most pressing issues specifically because they involve such a high number of participants. This link[ii] directs to a youtube video of animal experimentation. Many people believe that animal experimentation is morally acceptable, not knowing what it entails. Exposing ourselves to the real things that occur every day is essential in order to make decisions about them, rather than be blinded by the milk "containers showing 'contented' cows, whose real lives we want to hear nothing about, eating eggs and drumsticks from 'happy' hens, and munching hamburgers advertised by bulls of integrity who seem to command their fate."[iii] If we do not know what is going on, then how can we decide if they need to change?
As an advocate for animal rights, these situations really sadden me. Seeing any animal suffering, even a small spider drowning in a pool of water, tugs at my heart. However, death and suffering are a part of life, and each of these individual cases of suffering animals is not a reason for animals to have rights. As far as the animal rights spectrum is concerned, I’m closest to the “Jain vegan animal liberation warrior,” minus the Jain because I’m not religious. But as for my beliefs, I think in a perfect world animals would not be controlled by humans, and in the current world, a gradual disintegration of the animals-as-resources view would be ideal. Seeing animals suffer and feeling empathy for them is an entirely human reaction, and determining rights based on these feelings is erroneous: the inherent value of animals is entirely separate from any emotion humans feel towards them. So as for each of these situations, none of them is the true problem. There is no decision to be made in these situations because the real issue is something much larger. The real problem is the system that grants humans complete control over animals, the system that turns sentient beings into economic resources.[iv]
Emotional defenses are not necessarily rational arguments, so as I defend my position as an animal rights advocate, I will attempt to remain as logical as possible. I believe that animals have the same value as humans. Many attempt to argue that because animals are less intelligent or cannot rationalize they do not possess value. However, many people are less intelligent than other people, and many people are affected with mental disorders that hamper their abilities to rationalize. If animals are denied rights simply because they lack certain abilities that we decide are important, then humans who lack those abilities must also be denied rights, or at least must have reduced rights. The mere trait of being Homo Sapiens Sapiens is also another invalid reason to grant higher value to certain beings, but it took me a long time to understand why. Earthlings compares speciesism to racism and sexism, because it assigns different values to members based on the group that they belong to, in this case, their species. However, biologically, as with all animals, humans have evolved to care about their own above all other species, it is simply survival. Since the human race is not at risk for extinction, and since there are alternatives to all of uses animals serve to us, it does not matter that the animals we use are of a different species. Essentially, our desire for economic resources does not trump the value of animals because these uses are readily served through non-animal sources. Emotionally, we care more about humans and human interests because we have evolved that way, but logically, humans are not worth more than any other species. Nature treats us no different than the animals we share the earth with: “Like us, these animals embody the mystery and wonder of consciousness. Like us, they are not only in the world, they are aware of it. Like us they are the psychological centers of a life that is uniquely their own. In these fundamental respects humans stand ‘on all fours,’ so to speak.”[v] Therefore, it is not the differences in our abilities or traits that denies certain beings rights, but rather it is the similarities we all share that grants us all the same value. The value of life is inherent.
My idea of animal rights[vi] essentially recognizes that animals should be free to pursue their own interests with minimal interference from humans. This includes separating animals from our economic interests, recognizing the natural habitat of other animals and respecting the land by living sustainably so that it may be used mutually between all species, and finding and using alternates to other uneconomic uses of animals, including research and diet. These are the goals which I think people should strive for, but I do not expect immediate results or agreement. In order to implement these goals, awareness first needs to spread concerning the specific details of animal exploitation. This alone will create action because many people care about the welfare of animals, even if they do not agree with complete animal liberation. When laws begin to pass that grant animals better treatment, the entire issue becomes more important because it has entered politics. Basic laws, such as better factory farm treatment and cage-free eggs[vii]
[viii](pictured above), a law which passed in California, only begin the process that enables people to validate the inclusion of animal interests in politics. As women’s rights were eventually recognized, animal interests will slowly gain importance until they are granted rights. Large institutions can also play a role in quickening the process that I hope is someday achieved. For instance, the National Institute of Health could become a leader in outlawing the use of animals for research by refusing to participate in vivisection. Universities, such as UT, who include vegetarian options in their dining programs[ix] recognize the importance of the choice to be vegetarian, which trickles down to other people who use the cafeterias. Eventually, the choice to be vegetarian ceases to be taboo, and may even become widespread. It is small changes in the way people perceive their relationships with animals and the choices that they can make that really determines outcomes. When people realize that the choices they make have a direct impact on animals, and when they decide that they do not want to have these impacts, then things easily change. In this way, people vote for the kind of world that they want through the way they spend their money, as Anna Lappe said, "Every time you spend you're money, you're casting a vote for the kind of world you want."[x] It is facilitating these realizations that is hard. The way to begin to achieve the goal of liberating animals is through outreach and education.
Of course, just as there are still racists and sexists, not everyone will agree that animals deserve to be free from human constraint and exploitation, or that they have any sort of rights. Regardless, I believe that the biggest obstacles to animal liberation are not due to differences in moral opinion, but rather the stubbornness to change. This stubbornness is evident in all radical ideas, and is usually overcome by the will to change. If a small number of people who really care work intensely, the change is much easier. As Margaret Mead said,“Never underestimate the power of a few committed people to change the world. Indeed, it is the only thing that ever has.”[xi]
Word Count: 1,420
Of course, just as there are still racists and sexists, not everyone will agree that animals deserve to be free from human constraint and exploitation, or that they have any sort of rights. Regardless, I believe that the biggest obstacles to animal liberation are not due to differences in moral opinion, but rather the stubbornness to change. This stubbornness is evident in all radical ideas, and is usually overcome by the will to change. If a small number of people who really care work intensely, the change is much easier. As Margaret Mead said,“Never underestimate the power of a few committed people to change the world. Indeed, it is the only thing that ever has.”[xi]
Word Count: 1,420
Endnotes
[i] Jubilee Farm Ponies.<http://jubileefarmponyparties.com/images/hpim1531_jdwx.jpg>.
[ii] Animal Experimentation- Cold Hard Footage (the truth). Youtube.<http://www.youtube.com/watch?v=_5lUm30AX3A>.
[iii] Animal Humanities Course Packet: Am I Blue? pp. 245F
[iv] Tom Regan Animal Rights Archive. North Carolina State University.
[v] Animal Humanities Course Packet: Earthlings Screenplay pp. 163
[vi] Vegan Video. Youtube.<http://www.youtube.com/watch?v=05zhL1YUd8Q>.
[vii] Uncaged-YES on Prop 2. Youtube.<http://www.youtube.com/watch?v=oqPJsfjjyZU>.
[i] Jubilee Farm Ponies.<http://jubileefarmponyparties.com/images/hpim1531_jdwx.jpg>
[ii] Animal Experimentation- Cold Hard Footage (the truth). Youtube.<http://www.youtube.com/watch?v=_5lUm30AX3A
[iii] Animal Humanities Course Packet: Am I Blue? pp. 245F
[iv] Tom Regan Animal Rights Archive. North Carolina State University.
[v] Animal Humanities Course Packet: Earthlings Screenplay pp. 163
[vi] Vegan Video. Youtube.<http://www.youtube.com/watch?v=05zhL1YUd8Q
[vii] Uncaged-YES on Prop 2. Youtube.<http://www.youtube.com/watch?v=oqPJsfjjyZU
[viii] Metaphorical. "What's humane about hunger, disease, and cannibalism?" Weblog post. Politics, Technology, and Language. 12 Aug. 2007. 16 Feb. 2009 http://metaphorical.wordpress.com/2007/08/12/whats-humane-about-hunger-disease-and-cannibalism/318/.
[ix] "Winners for peta2's Most Vegetarian-Friendly Colleges." Peta2.com // Interviews, Giveaways, and Free Stickers. 16 Feb. 2009 <http://www.peta2.com/college/c-vegschools-winners.asp%3E.
[x] Anna Lappe, O Magazine, June 2003
[xi] PlanetThoughts. 16 Feb. 2009 <http://www.planetthoughts.org/?pg=pt/Whole&qid=2449>.
[ix] "Winners for peta2's Most Vegetarian-Friendly Colleges." Peta2.com // Interviews, Giveaways, and Free Stickers. 16 Feb. 2009 <http://www.peta2.com/college/c-vegschools-winners.asp%3E.
[x] Anna Lappe, O Magazine, June 2003
[xi] PlanetThoughts. 16 Feb. 2009 <http://www.planetthoughts.org/?pg=pt/Whole&qid=2449>
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