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What does our movement mean?
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This weekend you will attend workshops, hear talks, see films,
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and learn about organizations that represent the wide breadth of efforts
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taking place under the banner of the animal rights movement.
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You will hear about work to spread veganism,
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efforts to enact and enforce laws that protect animals,
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and campaigns to stop specific abuses.
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You will learn how to use certain tools in your activism
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from social media to storytelling to virtual reality
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and you will have opportunities to debate the best strategies for making change.
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You will meet other compassionate and passionate people
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who are deeply committed to improving the world for animals.
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You will undoubtedly walk away inspired.
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As you go about your days at this conference, keep this question in mind:
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What does our movement mean?
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To an outsider?
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To our society?
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What does it even mean that there is an animal rights movement?
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Does it mean that animals should suffer less before they become food?
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That some of the worst confinement, mutilations, and violations of animal cruelty laws should be stamped out?
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Does our movement mean that certain uses of animals
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like imprisoning them in theme parks and circuses
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are simply beyond the pale?
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Does the existence of an animal rights movement mean there should be more vegan options?
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More vegan products?
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More vegans?
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Because another thing you will hear about this weekend
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is that we are making progress in these areas.
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I've been doing animal rights activism for two decades,
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and in that time we have achieved many of the goals
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that seemed so out of reach when I first joined this movement.
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The term factory farming is widely understood,
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and the practice is widely condemned.
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There is growing awareness that producing dairy and eggs
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involves at least as much suffering as producing meat.
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We are enacting animal welfare legislation
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and forcing other policy changes to stop some of the worst practices.
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We are seeing the increasing recognition
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of the liberty interest of so-called higher animals
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and widespread public opinion that has decimated the attendance and profits at SeaWorld
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and forced Ringling Brothers to retire elephants and then close up shop entirely.
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[Applause]
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I became a vegan 21 years ago this month
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and for my first several years I met few people who even knew what the word meant.
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Now the diet is widely known,
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and vegan food is widely--though not sufficiently or equitably--available.
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And public discourse about animal issues is growing.
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They are being discussed in prominent publications by so-called thought leaders,
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and academic animal studies programs are spreading.
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It is not enough.
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These accomplishments are notable.
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They deserve applause.
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They have come about through the extremely hard work,
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the tirelessness, the blood, sweat, and tears of people who are ferociously dedicated.
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Believe me.
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I understand the sacrifices we make to achieve even the smallest gains for animals.
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Still, it is not enough.
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Because it rests upon a flawed foundation.
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We have yet to make the meaning of the animal rights movement
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a challenge to the use of species to deny rights,
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inflict violence, and cause suffering.
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We have yet to make the animal rights movement and anti-speciesism movement.
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Every social movement contains a variety of meanings.
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It pursues numerous goals and has internal disagreements.
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But if we look at movements for equality and justice
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that have been organizing longer than we have
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movements that are still fighting but which have made more progress than us
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we see that they rest upon a firm foundation:
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that whatever illegitimate characteristic has historically been used
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to treat one group as less than another,
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it will no longer fly.
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A movement for racial justice has many goals
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and seemingly countless manifestations of racism against which to fight.
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But at bottom, its very existence means
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that race is not a legitimate basis for treating individuals and groups differently.
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A movement against sexism and for gender justice
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challenges our society in a variety of practical and theoretical ways.
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But most fundamentally, the meaning of such a movement
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is that sex and gender are not legitimate bases for treating people unequally.
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A disability rights movement seeks many concrete changes,
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but ultimately it means that no one should be treated
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as less than anyone else because of what abilities they do or do not possess.
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These movements are not similar in all respects
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to the animal rights movement, nor to each other.
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There are many relevant differences.
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But I think they have at least this much in common:
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that in order to be effective in the long run,
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the primary message they consistently deliver
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is that people ought to be treated equally
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independent of their membership in different groups.
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Whatever concrete goals and conceptual changes these movements seek,
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whatever systems of power we must continue to tear down to actually create a world
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in which people are not treated unequally for these reasons,
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the demand for equality is clear.
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The animal rights movement has yet to do this.
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To make the foundational meaning of our movement
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opposition to speciesism and a challenge to human supremacy.
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To be clear, I am not saying there should be no more welfare campaigns,
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no more meat reduction efforts, no more vegan outreach,
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no more short term goals.
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Other movements have benefited from incremental gains and moderate efforts,
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and so can we.
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And on the road to animal liberation, we must make as many reforms as possible
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to help animals who are suffering right now.
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And I believe in a pluralistic movement.
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That moderate and radical effort can complement each other.
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Rather I am talking about the center of gravity in our movement.
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Right now our moderate efforts are the primary idea people associate with animal rights.
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The primary meaning of the so-called animal rights movement is animal welfare,
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and this needs to shift.
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The primary ideas associated with our movement should be the stronger ones,
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not the moderate ones.
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[Applause]
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This is the only way to get at the root of the problem.
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Speciesism is the operating principle at the bottom
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of exploitation and violence against animals.
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And the fact that speciesism is deemed legitimate
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is the reason for the extent of that exploitation and violence.
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It is because you are not human that we can eat you.
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It is because you are not human that we can turn you into shoes and belts and coats.
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It is because you are not human that we can lock you in a cage,
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pump you full of chemicals, and kill you
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to test things like coffee sweeteners and detergents
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and drugs to stop compulsive shopping.
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It is because you are not human that we can kidnap you from your home,
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tear you from your family, and force you to perform for our entertainment.
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I could go on.
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And of course being a member of the human species
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is hardly a guarantee against violence, exploitation, and oppression.
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Declaring that certain differences may not be used to deny right
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does not make it so.
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But failing to declare it guarantees that it will never be so.
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Until we vocally, prominently, and unflinchingly demand an end to speciesism,
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we are just trimming branches.
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We have not yet attacked the roots of the poison tree.
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Some will argue the opposite:
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that in fact the things we have accomplished came about
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because we have avoided showing our true hand.
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Because we have moderated our demands and joined forces
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with those who would never entertain the idea that speciesism is wrong
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but who will support an end to battery cages.
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My critics will point out how far we have come
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in 20, 10, even 5 years.
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They will remind me how back then
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we could not have imagined achieving things we have now done.
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And they will say again that we have done it
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without invoking controversial ideas like speciesism,
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without using uncomfortable terms like human supremacy.
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Don't get me wrong: I was there too.
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Back in my college days, back when I was running the SHAC campaign,
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I could not have imagined entire states banning extreme confinement and animal agriculture.
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I would have been floored by a New York Times columnist noticing
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"a broadening deepening concern about animals that is no longer sufficiently captured by the phrase animal welfare,"
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and his declaring that
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"an era of what might be called animal dignity is upon us."
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I could not have imagined the idea that the circus I protested for years,
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which had arrived in town marching its elephants through the streets of my city,
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would close up shop because the idea of forcing majestic animals
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to perform in a circus was no longer profitable.
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And don't get me wrong: we should be very, very proud.
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But we must never let what we have achieved
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limit what we think we can achieve.
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We must never let looking back on our successes
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limit our imagined goals for the future.
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Yes, we should remember that 20, 10, 5 years ago
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we could not have envisioned what we have now achieved,
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and that should tell us not to limit our vision now.
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And the truth is we don't know.
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We don't know what it would mean for our movement
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to truly stand for an end to exploitation and violence on the basis of species.
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Because we have yet to turn the growing groundswell
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of concern for animals in that direction.
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At first it may look like the wrong turn.
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Make no mistake: when we finally speak up
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in a way that challenges a norm that runs so deep,
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that pervades our society at every level,
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that structures our entire world,
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we will get flak.
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Whenever we do it, whether it is tomorrow as I am calling for,
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or whether it takes another 10 years.
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When our movement finally speaks up for animals in this way
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we will be dismissed, we will be ridiculed,
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we will be subjected to one of the most powerful polices
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of behavior there is: social condemnation.
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And it will make us feel like we should stop.
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We will take those initial reactions,
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the immediate feedback we get from our activism,
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as a sign that what we are doing is counterproductive.
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But this too must be part of our vision.
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We must be able to see beyond the initial reactions of those
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who have never questioned the things we are raising questions about.
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We must see past the abandonment by powerful interests
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who claim to be our allies.
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We must be able to see even beyond dismissal and ridicule
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by our fellow animal activists who will be so unsettled
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by how firmly we stand up for animals.
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They will want to temper our activism even more than our opponents.
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I attended a Superbowl party this year.
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As we were watching the game, a fellow party goer joked
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"what if animal rights activists ran out onto the field."
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This person who has done animal rights activism for decades,
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who has been arrested and convicted and jailed for it,
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who had their home raided by the FBI,
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has faced civil suits, and faced down grand juries
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was making fun of our fellow activists
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who have disrupted sporting events in the name of animal rights.
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Everyone else at the party,
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also vegans and animal rights activists, laughed.
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But I know if people had rushed the field
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to condemn Donald Trump's xenophobic and unconstitutional travel ban,
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if they had disrupted the Super Bowl to demand an end to police violence,
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if they had done it to oppose pipelines that violate treaties,
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destroy sacred land, and pollute our planet,
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my fellow Super Bowl partiers
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my fellow animal rights activists
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would not have laughed.
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They would have rightly cheered on those people
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who interrupted while the whole world was watching.
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Demanded attention to these issues
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and an end to oppression and violence.
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But when it comes to animals, it looks weird even to us.
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We feel ashamed by those who will do for animals
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what it seems admirable to do for humans.
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In our heads we know that oppression and violence
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against animals is no less an emergency,
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no less deserving of forcing the issue into everyone's attention
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and onto everyone's TV screen.
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And yet our stomachs flip.
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It makes many of us uncomfortable to see people acting like it.
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We have trouble seeing beyond the water we are swimming in.
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That we are affected by the very biases we are trying to challenge.
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It is as though we are saying:
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because you are not human, we will not rush the field for you.
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In the course of writing this talk
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I thought a lot about why I'm up here.
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Why the organizers of this conference felt
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I was a fitting person to fill a top speaking slot.
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And I think it's because we want to see people
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who have been knocked down due to their activism
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and have gotten back up and kept fighting.
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We want to hear from people who are bloodied but unbowed.
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[Applause]
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As much as you need to see me up here
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still fighting after prison
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I need to see you out there in the world
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demanding an end to speciesism
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and supporting one another in doing so.
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Because I do not always speak up strongly for animals.
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I stood up here a few years ago and told this entire conference
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how I had gotten up from a dinner table and turned my back on my family
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rather than eat with them while they are eating animals.
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I told you that walking away from them
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was harder than walking into prison.
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And I will tell you now that it is still hard,
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and I do not always succeed.
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I work at the Center for Constitutional Rights,
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where we do what I believe is some of the most important
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human rights and social justice litigation there is.
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I've been at CCR for six years
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and that entire time I have struggled
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to urge CCR to consider whether animal rights
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is part of our broader struggle for justice.
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My dear friend and colleague Rachel Meeropol
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who is in the audience tonight
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will remind me that we have made substantial gains.
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That while CCR may not yet have confronted
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the fundamental issue of animal liberation,
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we have for example an acted a vegan policy
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for all of the food that CCR provides and pays for.
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[Applause]
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But even while Rachel is talking me out of my exaggerated sense of failure,
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she will concede that I have most often bit my tongue
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when something at work sets me on fire for animals.
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And I did not speak up at the Super Bowl party.
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I did not say to my friends what I am saying now.
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That if we think there are different standards of protest for humans and nonhumans,
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then we ourselves have yet to escape the very ideas we are challenging.
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But I thought about it.
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And it has nagged at me.
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There were many things that were hard about prisons.
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One thing that was not hard was standing behind my actions,
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feeling proud of having stood up for what I believed in.
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And that is because of the overwhelming support I received
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for doing what quite frankly was a hell of a lot crazier
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and more foolish than rushing a football field
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with a banner about animal rights.
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My peers celebrated me.
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Let me assure you:
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what I'm suggesting we all need to do for animals
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is much harder than going to prison.
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To stand up and stand strong even when few will celebrate you
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and many will scorn you.
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It is one of the hardest things in the world
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to be virtually alone in saying
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that something almost everyone else believes is wrong.
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It can be harder to stand up to your peers,
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to people you admire and respect,
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than it is to stand up to evil corporations and governments.
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And it can be next to impossible to do it alone.
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When you are out there in the world
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and not sitting in a room with hundreds of people
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feeding off our shared energy.
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We must support the heretics,
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those who are ridiculed for most firmly proclaiming our shared beliefs.
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We must help them tap into the feeling in the room tonight,
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even when they are virtually alone.
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And we must join them.
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Though I have often been too afraid to speak up at CCR.
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Though my conflicting desires have sometimes kept me sitting at a meaty dinner table.
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Though I stayed silent in the presence of a friend's super bowl mocking.
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I will also say this:
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anytime I have had just one other person willing to speak up
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or walk away with me,
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I have found the strength to do it.
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If we do what needs to be done
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to make the very existence of our movement a challenge to speciesism
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we will be called silly,
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we will be dismissed,
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we will be condemned.
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At first.
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But the only way out of that is through it.
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We can only challenge what is normalized
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by normalizing the challenge to it.
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[Applause]
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Many of us have had the experience
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of being written off as a caricature.
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This reflects that we are still relatively speaking
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in the early days of our movement.
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But the way to push forward is not to back off
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when we are written off.
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It is to continue to deliver the message
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until we cannot be written off.
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There will not come a time when people are ready to hear it.
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That is not a time you wait for.
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It is a moment you create.
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Another thing you are likely to hear this weekend
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is that we are winning.
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We are not winning.
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And truly no disrespect to those speaking
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on various "we're winning" panels this weekend.
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We are indeed setting campaign goals and we are achieving them.
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But I mean something different by winning.
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We are winning when the status quo must defend its position.
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When the point over which we are arguing is the fundamental one.
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We are winning when we create an actual debate
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over whether we can continue to eat, wear, test on,
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capture, confine, breed, mutilate, slaughter,
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and destroy the habitats of billions,
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simply because they were not born into our species.
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The subtitle of this panel is "inspiring messages for our movement."
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And I do not mean to uninspire
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when I say that it is not enough
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or when I say that we are not winning.
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But I would rather inspire you by what we can do,
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than by what we have done.
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And I believe we can win.
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Our moral position is strong.
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The dominant ideas about animals are not dominant because they are right,
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they are dominant because they have never faced a true challenge.
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Those who believe these ideas have never actually had to defend them.
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If we force this debate, we will win it.
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[Applause]
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No doubt the industry hacks in the audience tonight
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will warn in their publications that I am up here
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touting crazy ideas like speciesism,
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tossing around extremist terms like human supremacy.
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Please, prove them right.
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The next time I ask what does our movement mean,
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let the answer be that speciesism is wrong,
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and we will end it.
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Thank you.
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[Applause]