Archive for the ‘Impressions’ Category
It’s an interesting time for luxury voyeurism. The obvious expressions of rare wealth — the 50,000-square-foot homes, the $250,000 cars, the private jets, the stratospheric penthouses, the monthlong trips around the globe — are, at least in terms of shock value, fading. These acquisitions have become so Disneyland-ish in their well-publicized glitz that they barely register on the over-the-top meter.
But what’s more notable, if only sociologically, is how the wealthy elite, perhaps bored with its own ostentation, has unleashed its purchasing power on the more commonplace aspects of life. Indeed, simple acts that the rest of us could feel a flash of superiority about performing are being colonized by a kind of extravagant, trickle-down consumption manifest in once-humble acts, such as gardening.
This observation came to me while running through Houston’s River Oaks neighborhood, the residential Eden of the city’s moneyed elite. You know you’re in River Oaks because pets are walked by hired help, leaf blowers provide the white noise, faux chateaux compete for manorial distinction and a private police force keeps the peace (well, actually, they pick up newspapers left out too long). But what stopped me while I was running was an activity that had never before registered, in my experience, as a spectacle: Someone was planting a tree. only the act involved an aerial lift crane, a truckload of labor and a backhoe.
The idea had never occurred to me: The super-rich generally don’t drop to their knees and plant saplings. To the contrary, they outsource photosynthesis, allowing annual tree rings to accumulate on someone else’s time, with someone else’s labor, with the nutrients from someone else’s soil. on this occasion, a fully formed willow oak protruded from a root ball the size of a large pickup truck. It swung from a crane that was slowly lowering it into an even larger hole. Six men leaned into the thing. They attempted to hold it steady while shuffling around the canyon’s edge, negotiating the precipice while pushing against the swaying heap, one terrifying misstep away from being smashed between root ball and hole. A master gardener I know (my mother) later told me, in a rather unfazed manner, that the entire operation probably cost well over $100,000.
In order for any movement to remain dynamic I think it’s critical to evaluate and constantly refine foundational principles. I do this with my own ideas all the time. My own work has tried recently to explore other ethical ways of eating than veganism. I’m doing this not to harass vegans, or insult anyone, but to create space for more people to eat in a way that reduces animal suffering. I’m exploring the idea that veganism as the sole approach to reducing animal suffering may be too limited.
Given that there are nominal forms of meat consumption—roadkill, freegan scavaging, insects, oysters—that may not cause intentional animal suffering and that, just as importantly, in no way directly supports animal domestication as we know it, I think it makes very good sense to promote these options as viable alternatives to chicken, beef, pork, and fish. The risk of being wrong on these options strikes me as worth it in light of the trade-off: more people choosing to avoid eating animals that we know for sure suffer.
This is the game I’m chasing of late, and this is why I’ve been publishing the pieces I’ve been publishing, both here and in the New York Times and Pacific Standard. When I floated these ideas here, I knew there would be resistance, and I knew I might even get cyberspacially psychoanalyzed (which, really, if you’ve never had it done to you, wow!), but I did not know how vehement and visceral the anger would be.
This blog has been around for a while, many years. I’ve worked very hard to cultivate a civil and intellectually open and even playful atmosphere, if only for self-interested reasons: when I latch onto new ideas I like to bounce them around, get respectful and honest feedback, take stock, think, and revise. When readers are charitable, open, judicious, and reasoned in their disagreements, this happens. When they aren’t, it doesn’t.
So, I’m politely and without rancor asking those who want to use this blog to level ad hominen attacks, or undertake unsolicited psychoanalysis, or assume the worst about those with whom they disagree, to refrain from posting comments. And if that’s too difficult, just unsubscribe. By contrast, I welcome and deeply appreciate comments that are critically reasoned* and charitable of each other’s motivations.
Can we do this? Yes we can.
*Emotional responses are not only welcome but necessary, as critical reasoning is ultimately an attempt to make sense of what we feel in our guts.
What follows are some thoughts I’m guessing most Americans will not be celebrating as they fire up the grill to celebrate the 4th of July. The whole thing is a trigger warning to your holiday happiness. –jm
If you’re occasionally confounded by the persistence of American optimism in the midst of ongoing socioeconomic despair, it helps to revisit the driving themes of American history during the nation’s infancy: slavery, republican ideology, Manifest Destiny. As a historian, this is what I do to make sense of the many contradictions at the core of American life.
It’s also, as a professor, what I teach.
Working together, these facets of the American experience fueled national development and generated relative prosperity for white men willing to pull up stakes and Go West. They also made possible the wildly quixotic idea of an America “for the people,” a bold conceit that whiggish historians insist—events such as Ferguson, Missouri notwithstanding—we’re getting closer and closer and closer to achieving. Proof that Americans—and Americans alone—have swallowed the pill of historical optimism comes from a recent Pew study showing Americans to have the most positive outlook on life. Even as other wealthy nations grow increasingly depressed in the face of global events, Americans, well, we just keep on shining.
What accounts for our sunny disposition? In a word: delusion. There’s really no other way to explain it. It’s at our core. What the dominant narrative of American history routinely fails to note is that each of the defining phenomena (slavery, republicanism, and Manifest Destiny) emerged from self-serving and carefully-crafted delusions—delusions sowed in the colonial period and delusions that bloomed like a field of dandelions after the American Revolution to perpetuate the fiction that the pursuit of happiness was integral to a concept that today seems more rhetorically relevant than ever: “American exceptionalism.”
Systematic self-deception began with Native Americans and private property. English settlers such as John Winthrop fully understood that the Native American conception of property—based on what Jefferson would later call “usufruct rights”—ran counter to the English conception of property (based on “fee-simple” ownership). Rather than acknowledge this difference, English settlers (with the exception of, say, Roger Williams) exploited it. They acted as if Native Americans lacked requisite long-term interest in the land they farmed and hunted and, based on this assessment, acquired that land through twisted and cynical legal fiat. Eventually, as the stereotype of native savagery became established in the white American mind, the foundation solidified for Andrew Jackson’s extermination project (1811-1836), a historically underplayed event that cleared space for an especially crazed delusion of Manifest Destiny and the concomitant notion that God personally chose white Americans to settle the west.
Expansion required slavery and slavery was an even more insidious form of the delusional thinking rotting the core of America’s founding. Diaries of slave owners (Virginia’s Landon Carter’s is a remarkable example) repeatedly confirmed the obvious reality of slave personhood. Slaves and masters interacted routinely as human beings mutually engaged in the project of plantation development and export trade (not to mention abuse, trade, and sex). But these very same white men were the ones who crafted constitutional compromises (three-fifths being the most notable) that explicitly belied the social history of white-black relationships as they played out on the ground. American “freedom” was, as the historian Edmund Morgan has argued, impossible without American slavery. This country—which was twenty-five-percent slave-based at its inception—has yet to confront the deceptive habit of mind that shackled these two realities—freedom and slavery—so tightly that we’re still trying to pry off the irons today.
Finally, there was the ideological appeal of republicanism. This imported way of thinking, coming from the motherland in the 1720s, resonated throughout the colonies as both a bulwark against corruption and an affirmation of natural English rights, representative government, and independence. Few espoused the virtues of independence—and translated them into revolutionary action—more triumphantly than the tobacco growers of Virginia. Tobacco was deeply intertwined with the republican project being forged by the founders.
But economic reality turned both ideology and tobacco into smoke. History books rarely note that those who most passionately espoused the virtues of independence were truly enervated men who were enslaved by debt to English lenders. When Americans were most in thrall to the idea of liberty, they were also at their most vulnerable and dependent. What enabled them to ignore the contradiction was nothing short of delusion—a self-serving one, given than independence would temporarily release them from economic bondage, authorize them to sell slaves down river, and fund the deep southern transition to cotton, empowering a contradiction so deep that it would take a war to resolve it.
American life today is infused with this legacy of deception. It has become an unthinking habit obscured in layers of upbeat historical narration. The Occupy Movement is one example of a momentary blip of consciousness, a fierce little awakening, that spurred us to wonder: Why do so many Americans choose groundless optimism over justifiable rebellion against an elite that gives new meaning to the term “super-rich” every day? Why do people still believe they can hit rock bottom, work three jobs, and thrive when, in fact, they sink deeper into debt? Why do we fail to see the oppression of immigrants as a modern-day version of slavery?
The answers to these questions (and others) lie in our history of delusion, a history that thrives on the perpetuation of a fiction, a fiction so intoxicating that we structure our lives all too successfully to avoid confronting. Our optimism is, in this sense, our addiction.
The following review essay appeared in the Spring 2015 edition of The Virginia Quarterly Review. A link to the complete article is below. Please leave comments there.
The worst thing about sausage is that it has to be made. We know this because a generation of journalists has infiltrated North America’s feedlots and slaughterhouses to expose the apparatus that churns out mass quantities of commodity meat. American agribusiness—wreaking havoc on animals, laborers, consumers, and planet Earth—is generally understood to be irredeemable. Today, enlightened consumers wouldn’t be caught dead near a Big Mac. For what it’s worth, that’s progress.
The reformist lexicon that fuels the outrage resonates with the political right, left, and everyone in between. A libertarian Virginia farmer fumes over the “industrial agriculture complex.” An Oxford-educated activist vents that “globalized corporate agriculture” has left us “stuffed and starved.” A poet-farmer whose horse-drawn plow breaks up Kentucky soil laments how “the ideal industrial food consumer would be strapped to a table with a tube running from the food factory directly into his or her stomach.” Yikes (and yuck).
Such visceral disgust makes one wonder: Just who are these people monopolizing the world’s food supply? Indeed, the strangest thing about antiagribusiness angst is that it rages full tilt without a real understanding of the machinations that empower the corporate leviathan. We’re routinely hit with dramatic visuals: the slaughterhouses, endless corn and soy fields, obesity charts, deforestation photos, undercover animal-abuse films, and battery-caged birds. But we ignore the sterile office space where the sausage-making playbook is written
Two books—Ted Genoways’s The Chain: Farm, Factory, and the Fate of Our Food and Christopher Leonard’s The Meat Racket: The Secret Takeover of America’s Food Business—begin to fill this gap. Genoways, a contributing writer at Mother Jones (and former editor of this publication), and Leonard, an investigative reporter, offer respective portrayals of Hormel and Tyson Foods that show how the brutality of the abattoir reflects the sangfroid of the boardroom, where cuts of a more metaphorical sort enhance the wealth of salaried executives at the expense of disposable wage workers.
Gene Baur, a friend and fellow marathoner, is what you might call the activist’s activist. He’s articulate, charismatic, and a rare blend of incredibly friendly but serious at the same time.
The range of his activism runs the gamut. He travels relentlessly to give talks about his work at Farm Sanctuary and the benefits of living a compassionate “animal-friendly life” (in fact, when I first met Gene he was rambling through town in a VW Bus on a cross-country tour promoting veganism); he lives out his ideals by rescuing and raising farm animals at the nation’s leading farm sanctuary that he founded in the late 1980s; and, to top it off, he is a best-selling and elegant writer—author most recently of the Living the Farm Sanctuary Life, which is just out in paperback.
Gene’s book is a rare combination of attributes. It’s a strong plea for a plant-based diet, a guide to animal-friendly consumer and environmental ethics, an overview of farm-animal sentience, and a range of recipes that help us put our values on the plate in an especially delicious way. My favorite recipe section is “handheld meals”—and the Just Mayo chickpea salad sandwich (p. 164) has become a go to (in fact, it’ll be my lunch today).
What comes through powerfully in this book is the inspiring notion that—and I admit to doing battle with this idea—individual choice matters when it comes to creating a better world for animals. “I believe that everyone can make a significant change in their lives when they’re ready to make that change,” Baur writes. Don’t let the simplicity of the statement fool you. After reading this book, even the most worn skeptic will be softened to the possibility.
If all this sounds too good to be true, you can check Gene out for yourself. This evening he’ll be on The Daily Show with Jon Stewart. Tune in.
And tune in.
Chipotle is a fast food company that talks a big game about sourcing animal products from responsible farms. The company’s “food with integrity” slogan assures customers that, “when sourcing meat, we work hard to find farmers and ranchers who are doing things the right way.”
But a careful examination of Chipotle’s animal welfare rhetoric quickly confirms the lack of any hard commitment to the welfare ideals it so breezily espouses. Without going into a systematic analysis of Chipotle’s marketing verbiage, it’s quickly apparent that the most common qualifier anchoring Chipotle to factory farming is this: “whenever possible.” Yes, Chipotle will “work hard” to support welfare standards “whenever possible.”
But these qualifiers have proven meaningless for the once McDonald’s-owned company. In 2013, when the supply of antibiotic-free beef dropped, the company allowed factory-farmed antibiotic-laden beef into the supply chain. As this was happening, the company’ co-founder was telling the media—who acted as scribes—things such as “The more consumers understand the benefits of eating food from more sustainable sources, the more they’re going to expect it from everyone.”
A sinister calculation is at work for Chipotle. On the one hand, it waxes rhetorically about its high welfare standards and this rhetoric serves to improve the company’s popularity. On the other, this intensified popularity means that Chipotle’s demand for meat and dairy will outstrip the supply of meat and dairy available from the farmers it earnestly claims to support.
Read more here.
Temple Grandin is perhaps the world’s most-recognized authority on farm-animal welfare. As the subject of an admiring HBO film, she has a lot of fans. Foremost among them are journalists on the agriculture beat. Whenever an animal-welfare perspective is required, it seems the first person tapped for a quote is Temple Grandin.
But Grandin is a paid industry consultant. She profits financially by designing industrial slaughterhouses. She supplements her income by writing books and delivering speeches about those designs. Whatever animal welfare advice she offers should always be framed in the context of her monetary connection to industrial agriculture.
It should also be noted that big agriculture—big beef in particular—adores Grandin. She approaches agricultural “reform” from a compellingly safe perspective, one as much informed by her Ph.D. in animal science as her autism.
The notion that Grandin’s autism provides unique insight into animal perspectives curries considerable favor with the general public, thereby further enhancing her credibility and reputation as a person who cares deeply about animals. Big Ag plays on this association brilliantly. Journalists help them do it.
Grandin’s allegedly unique connection to animal lives is routinely reified through visually arresting images. Here’s Grandin hugging a horse. Here she is surrounded by a brace of cows. Here she is petting a pig. Never do we see Grandin with an animal being slaughtered. That would sully the image.
Obviously, one would think, Grandin’s empathy for these animals runs deep, deep enough at least for us to trust her as a viable source of information on their welfare.
But her real job is to help agribusiness kill them.
I’ve been alluding to this project for a while now and, finally, it has come to fruition. I introduce you to The Daily Pitchfork. The site is dedicated to evaluating and exploring the intersection of animals and the media. To keep up with my posts, you should head to the site and subscribe (it’s free) and stay tuned to this site for upcoming interviews and guest posts. Thanks, and I look forward to your feedback. I also thank you in advance for spreading the word.
Happy New Year friends. The upcoming year will see some changes here at The Pitchfork. Much of the critical commentary on eating animals and animal rights will take place on a new site, which will be launched in the next few days, called The Daily Pitchfork. TDP will focus specifically on the media’s coverage of animal issues, but it will also serve as an editorial outlet for the site’s editors–Vickery Eckhoff and I–and others to develop ideas regarding the role in animals in contemporary life, much as I have long done here. When the site launches I’ll let you know so you can subscribe.
Of course this site still lives. On it I’ll be indulging one of my New Year’s resolutions: I want to listen more. Specifically, I want to listen to those with whom I disagree. I want to air the opinions of those I’d normally dismiss. Why? Many reasons. But I think the biggest is that animal rights activists–for all the power of their arguments–are less successful at trying to see the issues we engage from other angles. None of this is to necessary lend legitimacy to these opposing ideas so much as it is to lay them bare. In that I see value.
I will also be posting more on The Fumarole section of this blog. Lately I’ve been excited by the idea of identifying a beautiful sentence I’ve come across in my fiction reading, quoting it, and matching it with an image. I’m not sure why but I find doing this gratifying but I do. As always, I look forward to your ceaselessly intelligent feedback.
The following quote is from George Monbiot’s most recent Guardian column. It’s worth reading in full, but for now:
“[W]hile researching my book Feral, I came to see that our perception of free-range meat has also been sanitised. The hills of Britain have been sheepwrecked – stripped of their vegetation, emptied of wildlife, shorn of their capacity to hold water and carbon – all in the cause of minuscule productivity. It is hard to think of any other industry, except scallop dredging, with a higher ratio of destruction to production. As wasteful and destructive as feeding grain to livestock is, ranching could be even worse. Meat is bad news, in almost all circumstances.”
That’s good stuff. He continues:
“So why don’t we stop? Because we don’t know the facts, and because we find it difficult even if we do. A survey by the US Humane Research Council discovered that only 2% of Americans are vegetarians or vegans, and more than half give up within a year. Eventually, 84% lapse. One of the main reasons, the survey found, is that people want to fit in. We might know it’s wrong, but we block our ears and carry on.”
And he concludes:
“Rather than mindlessly consuming meat at every meal, we should think of it as an extraordinary gift: a privilege, not a right. We could reserve meat for a few special occasions, such as Christmas, and otherwise eat it no more than once a month.”
So here’s the question I’m left with: is it more achievable to attain complete abstinence or, as Monbiot suggests, to treat meat as a rare luxury, a once a month kind of indulgence? I realize the ethics of this choice are clear. But what about the pragmatics? I mean, that 84 percent number is fairly daunting.