A long but fascinating article that traces the author’s path from an interest in other animals, to the proto-veganism that’s common today, through to her relief at finally recognising the public face of veganism.

Most people would likely say that the thrust of the animal movement today - that is, setting aside actions of some groups like the Animal Liberation Front, Justice Department and Animal Rights Militia - is nonviolent.

But is it? When groups cooperate with animal industries to change the way animals are used, they nevertheless cooperate with industries they know will inflict a huge scale of violence on animals.

Certainly a level of violence far greater than any of the groups they might consider violent.

While they may not agree with the violence of the industries, rather than directly objecting to them, they work with them to refine that violence, ideally to reduce the level involved (though whether the end result succeeds or not is another matter).

The pro-animal groups may even explicitly endorse the violence with ‘humane’ use labels, but any effort to refine the violence necessarily involves some level of support, rather than clear rejection.

So is the animal movement today generally as nonviolent as it’s commonly thought of, or is it disguised in a cloak of nonviolence?

On a related note, the following petition asks the Australian government to enforce legislation making financial transactions involving slavery illegal.

Of course it completely misses the largest, most widespread, yet ignored form of slavery that exists: animal use.

Even so, aiming to stop companies profiting from human slavery would make it simple for consumers to stop supporting it financially, and send a message to companies that they’re unlikely to find a market for slave goods in Australia:

http://www.thepetitionsite.com/takeaction/732/798/321/

This will be the first of a series of articles taken from the early issues of The Vegan News and The Vegan, both magazines of The Vegan Society, the first vegan society in the world, who fostered the term vegan.

The society initially called their magazine The Vegan News, which became The Vegan on the fifth issue.

The articles will show some of the original thinking behind the society, the problems they faced, and their determination to proceed with a concept not only foreign to the culture of their day, but born during a time of war.

This article is made up of excerpts from the first issue of The Vegan News, released in November 1944. The title of this post is not one that appears in the magazine.

Highlights have been added - they don’t appear in the original. The terms relating to “man” are understood as conventions of the time to refer to “humanity.”

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You likely know about human brothels, but might be surprised to find out about brothels using other animals, and that sex between these animals and humans is legal in a number of countries.

Sexual attraction of humans to other animals is called zoophilia.

If you type “zoosex” into an internet search engine, you’ll find many sites devoted to the topic. A limited sample of videos on those sites featured seemingly willing animals (within the given context).

Putting aside the issue of porn itself, given that women may be overtly abused in it, however, it follows that the same thing happens with nonhuman animals.

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This is a guest post by David Nibert, Professor of Sociology at Wittenberg University, USA, and author of Animal Oppression and Human Violence: Domesecration, Capitalism and Global Conflict

The 2013 BBC documentary Can Eating Insects Save the World? suggests that the answer to the problem of future global hunger and malnutrition is increasing the consumption of insects as food.

This proposed strategy is ethically and socially unsound.

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In this revealing, though curious, article, pig farmer, Bob Comis, declares, “Truly, I cannot think of one sound ethical argument in favor of slaughtering animals for their meat.”

He expands: “The simplest way to put it is that slaughtering animals for their meat is a socially-permissible ethical transgression. Societal permission does not make it ethical, it just makes it acceptable.”

Yet the curious part is that Bob continues to eat animal products. He explains his deeply conflicted actions by saying, “What I do is wrong, in spite of its acceptance by nearly 95 percent of the American population. I know it in my bones — even if I cannot yet act on it.”

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This article is adapted from notes created by the Boston Vegan Association in February 2011. You can see them by clicking on this link.

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We all know vegans (probably non-vegans as well) who claim that not consuming trace animal ingredients (TAI) is “extreme” and hurtful to the animal protection movement.

Avoiding TAI, the argument goes, makes veganism inaccessible to the general populous, alienating them from a movement that they might otherwise partake in.

Some vegans (and non-vegans) go further than this and argue that this kind of “extreme veganism” isn’t even really consistent with any moral principle, but rather has to do with personal purity, vanity or a need to feel superior.

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