“I’m thinking that sitting with you in a cozily upholstered hollowed-out sycamore tree, with a view of the river, nibbling on nuts ‘n berries, dark chocolate, smoked salmon and cheese, just being together, talking – whatever, in the midst of nature sounds like birdcalls, chattering squirrels, and water babbling over rocks, sounds attractive to me.
I imagine the inside of the tree trunk sort-of pinkish and padded, with yellow and white stripped down-filled comforters and pillows . . . a long-healed wound forming the arched opening to the view of sunlight dancing and sparkling on the water a short distance away.” J.D.C.
I jumped back into politics placing a reservation to attend the Bernie Sanders Rally in Philadelphia on April 6. I’m very much a pragmatic thinker. As much as I would like to overhaul the American economic system, replacing corporations with worker-owned collectives, I can support a candidate who strongly endorses unions and a living wage. Bernie’s positions on income inequality, living wage, medicare for all, tuition-free college are issues I strongly support. Bernie cannot, however, change the broken economic system alone. It is up to the citizenry to create that sweeping change. We must be invested in our democracy by participating in ways that guarantee that every citizen has a voice.
The Rally
I returned to my graduate school Alma Mater, Temple University, for the rally. When I arrived at the Liacorous Center a little after 5, the line, ten deep, snaked along the sidewalk, weaving through the side streets for ten blocks. I thought I’d never get in, seeing that many people; and the doors had already been open so more folks were already inside. By 6 o’clock I entered through the security check, the Secret Service, inspecting coats and bags. My necklace alerted the wand, but the guard finally let me pass through. We waited until 8:30 for Bernie to speak because it took so long for people to get through security and get seated. I didn’t think the arena would fill, but it did, all but some seats on the balcony. I estimated 5,000 but turns out more like 10,000 were present.
The crowd, mostly students and young people under 35, were friendly and well-mannered. No one was pushing or shoving in line, and most were engaged in happy conversation. Someone was carrying a sign, Free Hugs, and Philly Jesus showed up, giving his blessings. I sat down on an aisle seat for good visibility. The young man sitting next to me introduced himself, and we had a conversation about Pennsylvania politics. I met everyone around me, and turns out we were all alums of Shippensburg! I heard stories of underemployment and low wages, even for college graduates.
When Bernie walked to the podium deafening cheers erupted. As Bernie spoke the audience responded with enthusiastic cheers or boos, depending on the subject, i.e., living wage or mention of Trump.
Pennsylvania Primary, April 26
The Pennsylvania primary will take place on April 26. Political history in the United State will be made if we elect a progressive candidate for President such as Bernie Sanders.
“We have a church that’s misogynist and it’s representing the Gospel. We need freedom, equality, and the people’s capacities to participate in the conversation. I look forward to having this discussion in Philadelphia.” –Teresa Forcades
Teresa Forcades: History
As a supporter of anarcho-syndicalist movements, which advocate for democracy for the working classes in politics as well as the workplace, I’ve followed the news about the strikes against the Spanish government’s spending cuts, which create severe consequences for workers and their families. Following these events, I read about one of their leaders, Sister Teresa Forcades.For folks who have their doubts about capitalism, Teresa has launched a political manifesto to counter austerity measures by the Spanish government. The document calls for an independent Catalonia to carry out a more democratic and progressive agenda, including nationalizing banks and energy corporations. I visited Spain in 2013, and on my first evening in Barcelona, I attended an event, Women, Spirituality and Social Change, a dialogue between Teresa and Lekshe Karma Tsomo, a California Tibetan nun, who share the same commitment: to promote social change based on inner transformation.
A year ago I heard Teresa speak again, this time in my relative neighborhood, at Red Emma’s in Baltimore. Red Emma’s, a worker cooperative started in 2004, supports a bookstore, restaurant and community space and is “dedicated to putting principles of solidarity and sustainability into practice in a democratic workplace.” The namesake of the cooperative, Emma Goldman, a political activist known for her promotion of anarchism, is another woman I admire for her progressive views on women’s rights, prison reform, racial equality and right to organize our workplaces.
While some may consider Teresa’s ideas radical, I think of them as being common sense, such as viewing capitalism as an unethical construct. Sometimes when I’m talking with people about the problems of capitalism, they agree but then say, “Well, that’s the way it is.” Teresa says it doesn’t have to be that way.
When I learned that Teresa was speaking at the WOW conference in Philadelphia, I immediately signed up to attend.
Women’s Ordination Conference, September 2015
WOW Prayer Vigil at Cathedral Basilica of Saints Peter and Paul
The WOW Conference represents forty years of advocacy for women to become full participants in the Church by allowing women’s ordination. I am a former Catholic and what drove me away from the Church was thinking about my daughter’s perceptions of how affirming Catholic practice contradicts a fundamental belief that women must be treated as equals. The Church’s embedded bigotry against women, which arises from historical chains of oppression, undermines women’s liberation.
Teresa flew into Philadelphia just before she spoke, as she had to stay in Spain for an important leadership event on Saturday. Teresa presented an inspiring talk, a few of the highlights in the video:
I met Teresa after her presentation, and we talked about the political situation in Catalonia and her candidacy. She asked about my son, John. Truly a remarkable experience to connect with a woman who is on the world stage advocating for her fellow citizens and for equality for women in the Church.
Alexandra, my three-year old great-niece, jumped in the waves as they slapped against the shore, sometimes even knocking her over. Alex held my hand tightly as the anticipation of the rolling force tossed her into the foam. We returned to the blanket to dry off, but almost immediately Alex was off and running along the shoreline, nonstop, her little legs carrying her swiftly across the sand. I said to myself, “This is good exercise for me,” as I shadowed her down the beach.
When I returned home, and thought about our beach run, it occurred to me that I missed something that Alex was experiencing: running with abandon. She didn’t have an exercise goal, she didn’t care how she looked or where she was going, and she selected her own winding path between waves and sand, stopping when a shell or cast-off shovel caught her eye. Alex employs no time restraints, thinking that the running should consist a certain percentage of her time on the beach. There is no time. Adults make everything purposeful, even if we have to invent the purpose.
I realize that we can also run with joy, propelled forward by our own energy. Forget the calorie counting, health benefits and anything else that gives direction to our actions. Just let loose and run joyfully–like a three year-old.
In this photograph, the irony of the admonishment stands juxtaposed to the resistance message. Another irony, that except for on the sign, I didn’t see any other graffiti in the area. Did the perpetrators of the writing intend to make a humorous statement? So, what is going on here?
Sometimes the first reaction to graffiti is revulsion at the idea of defacing property, and certainly that is a concern. My point is not an advocacy for vandalism and the eyesores that graffiti sometimes creates. But a thoughtful analysis has to consider many more complex issues. Writings on the wall have stood as symbols of resistance to control of government and big corporations, challenging prevailing views. Graffiti allows voice to those who feel they have no voice or no mechanism to express their opinions. We could argue if we have to put up a sign, perhaps that is the first sign that there is a lack of general consensus from the community on the issue. How would a sign even serve as a deterrent? Maybe the sign inadvertently says, “bring it on!”
The hollow sound of the prison door slams against the frame, the lock imprisoning the body and soul. Whatever brought the prisoners to their cells, whether because of crime, mental illness, protest or mistake does not matter. The door stands between the reality that once a person could breathe fresh air and walk along any path. The authorities strip away freedom, and all that remains is isolation and despair.
I thought I would sail about a little and see the watery part of the world. –Herman Melville, Moby Dick
In a earlier post, Paranoid Traveler or Conscious Consumer? I questioned whether I should even make this trip. Attempting to weigh the prospect of ISIS lurking off the coast of Libya against the probability of all going well, I decided to go ahead with my travel plans. Therefore, I’m returning to the sea once again, inspired by my recent sailing adventure off the coast of Maine on a windjammer, the Mary Day. On this trip, the Star Clipper, tallest sailing ship ever built, will carry passengers and crew across the Mediterranean, starting in Lisbon, Portugal, 17 days at sea with stops along the way and finally ending in Athens.
Because of the recent terrorist attack at the Bardo Museum in Tunis, the ship will not be stopping at Tunis, as previously planned. The Bardo Museum had been selected as one of our excursions, and that knowledge make the tragedy of lives lost even greater for me. Cruise management also removed Pantelleria, an Italian island off the coast of Tunisia, from the ports of call. The Tunisian people transitioned to a democracy after the Arab Spring and installed a secularist-led government. Extremists target such initiatives. On March 29, 10,000 Tunisians marched through Tunis in solidarity against those who would threaten their democracy.
Before the March 18 attack on the museum, I was already feeling I might be taking on an adventure that might be more than I could handle. Some friends questioned whether it was safe for a woman traveling by herself and on a sailing vessel, which is far removed from the typical cruise ship experience. The ship rocks in the waves and tilts at an angle on the downwind side. I’m excited about taking photographs of the sea and landscapes. One of the best observation points will be from the crow’s nest, climbing up the rigging for 360-degree views from the top of the mast. I can cry, “Land A-Hoy!” and point to the horizon . . . aways wanted to do that.
I searched for blogs recording a similar sailing adventure. The closest journal I found was Mark Twain’s, Innocents Aboard, his humorous account of his travels on the Mediterranean onboard a side-wheel steamer in 1897. As I do my version of what Twain subtitled his journal, The New Pilgrims Progress. I hope that you’ll join me by participating in the comment’s section.
Dark Sides of Tourism
Three continents border the Mediterranean, creating the cradle of world civilization connecting people from different cultures. I’ve read an overview of historical accounts of aggression, invasion and conquest. Any territory bordering the Mediterranean or island surrounded by that sea has been repeatedly screwed over, yes, I’ve said it, screwed over–for the word conquest sounds sanitized, and the second definition: winning of favor or affection, softens the horror that followed invaders. Many civilizations carry the blame: Egyptians, Phoenicians, Romans, Greeks, Ottoman Turks, Normans and throw in the Crusaders and the Barbary pirates, and it seems likes Mediterranean people have never had a moment’s peace, even up to the present moment with ISIS controlling territory in Syria and threatening attacks on Italy, putting that country on high alert. Little more than one hundred miles separates the Sicily from the Libyan coast.
Why are conquering civilizations called “great” or “golden”? What mechanisms spawned those grand titles, achieved through madness and mayhem, causing endless personal tragedies, rarely recorded in history books or on tours? Dark Tourism, defined narrowly as travel to any sites associated with death, more broadly can apply to visiting almost any place on earth! Making pilgrimages to graveyards or catacombs fits the obvious definition, but if we scratch below the façade of any place, we experience Dark Tourism.
Long before the attacks on Tunisia, I had researched one of planned tours to the ancient city of Carthage, a UNESCO World Heritage Site. One tour describes Carthage as “perpetuating values of openness and exchange.” The ancient city stands in ruins today, scattered stones and standing columns representing architecture that once housed the civilization. Archaeologists who study the evidence, uncover other layers of culture. I read in horror that Carthaginians sacrificed their own infant children, and the civilization relied on slave labor. It is extremely difficult to feel impressed with their architectural prowess given that the Carthaginians conscripted prisoners of war into the service of backbreaking stone masonry. If these people killed their own children, one can only imagine how they treated their slaves.
I am not planning a gloomy travel experience; I do want to learn history and appreciate art and geography of these countries. I’m in the last quarter of my life and time is short! I want to climb the ship’s mast, hike rolling hills, explore castle passages, find spring wild flowers poking out from the rocks or photograph children playing in the village alleyways. Like Mark Twain, who writes in the Preface of Innocent Aboard, this is a journal of a “pleasure trip” and not an effort at historical documentation. The discerning traveler/blogger might still be able to share some degree of insight of a culture based on their experience. Right? Or not so much? Will I be wondering, I am safe?
A Traveler or Tourist?
How does one evolve from a tourist to a traveler or is that even possible? Is a tourist a passive observer where travel becomes a commodity rather than an experience? Is searching for places that are “less touristy” a desirable goal or is almost any form of travel superficial? What if the tours present a “Disneyization” of a place, the stripping away the culture and presenting either sanitized interpretations or theater that presents tourists with big doses of what the tourists think represents a culture.
For example, I found a tour in Tangier that included riding a camel, seeing a snake charmer, watching “local” entertainment and visiting a market. I could argue that tour is the reality for all of those folks who are entertaining the tourists, but do these tours reinforce our stereotypes? Tourism is big business, and the economy of Tangier relies on tourism, so tours tend to recreate expectations. Is it possible to explore and discover less theatrical cultural practices?
Perhaps being aware of these questions is the first step in understanding these complex issues.
The Question of Sustainable Travel
Air travel, unfortunately, is responsible for between 2 and 3% of carbon emissions, ballooning my carbon imprint. Planes are inefficient and use toxic fuels. At present, few technological advances fix this situation. This ecological problem creates a question whether I should travel at all by air.
As a photographer, I enjoy taking pictures of birds. They bring life into a photograph and have a way of conveying freedom because birds either take to sky, spending part of their existence in the vastness of the earth’s troposphere or swim almost unimaginable distances in the oceans. The metaphor of flying captures our hearts . . .
There are only two lasting bequests we can hope to give our children. One of these is roots, the other, wings. –Johann Wolfgang von Goethe
During my childhood, my sister and I would sometimes find abandoned birds, bringing them home to care for them until they were able to fly. These experiences gave me insights to their nature. The birds appeared to enjoy a gentle caress, and they recognized the signs of when they would be fed. We developed a bond, much the same as with a dog or cat.
Understanding our Connection
Some critics accuse those who support animal rights of anthropomorphizing the animals’ experiences, but I would argue that our neglect in seeing the similarities remains the problem. Humans do not stand at the top of the animal kingdom as an isolated entity. All life on earth began with a single common ancestor. Our DNA reflects this shared ancestry, and in the case of birds, we share 50% of the same genes. Our common ancestor was an Amniota, an amphibious creatures that laid eggs on land.
The Bible has perpetuated the idea of human’s domination as absolute–even over the creepy-crawlers:
Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”
Many have come to believe that humans are masters of their domain and have every right to exploit any creature, regardless of the suffering that may cause. Unfortunately, that entitlement interferes with logical reasoning, empathy, and compassion.
“As explained in the NOVA scienceNOW segment, FOXP2 also plays a role in the processes involved in human speech and birdsong: people with an altered form of the gene have difficulty with many aspects of speech, and birds whose FOXP2 activity is disrupted have trouble learning songs.”
What is Cruel?
In clarifying the amount of stress that animals experience in captivity, my argument rests with determining the difference between the environment that animals are genetically designed and for and their circumstances in captivity. If the gap is too great, we can interpret the animal’s treatment as torturous. We cannot ask the ducks how they are doing; but if we alter or remove too many factors in the following list, we can assume these birds’ discomfort would be significant.
Fly and swim in their natural habitat Pair bond Eat a variety of food choices Access fresh air and water Nurture a brood of chicks Avoid unpleasant/dangerous conditions
Human Nature and Entitlement’s Righteous Indignation
Thinking about human nature, particularly our perceived entitlements, offers insight into our relationship with animals. When humans become accustomed to a way of living that becomes so much a part of us, we begin to believe that our view is the only right one, which transforms into a strong emotion. We cannot pull ourselves out of that entitlement belief. Several examples:
We become accustomed to receive external rewards for good behavior and believe we are entitled to those rewards.
Some folks in my generation who grew up in schools where every December a Christmas trees stood in every classroom, now feel indignant that a holiday tree is no longer permitted. The Christmas tree entitlement strongly outweighs other children’s rights not to have religious symbols in the classroom.
Folks who believe that guns have a rightful place in every situation: schools, stores and even churches.
Entitlement can trump self-interest. Sometimes people will defend the entitlements of the rich, even if they are not rich themselves or do not have the same privileges. One case that comes to mind is when people or their families do not have healthcare, and they still rile against government healthcare benefit programs.
Entitlement becomes their moral compass, and if that entitlement is threatened, they feel victimized.
Here’s a comment copied from an article on foie gras that demonstrates an example of how one consumer flaunts his entitlements:
In honor of you vegan preachers, I’m going to have a nice medium rare veal chop made from a baby cow caged in a pen, covered with a lobe of force-fed foie gras, and for dessert, I’ll have a nice panna cotta made using real animal gelatin and cream from a cattle factory finished off with a honey creme anglaise made using battery caged eggs and honey we stole from bees, all while sitting on my leather couch.
Fois gras is a food product made from the liver of ducks or geese that typically have been force-fed with a feeding tube to create a fatty liver. The industry uses male ducks; female chicks are killed by either being tossed alive into a grinder or by gassing or are shipped to other processing plants. In their 100 days of life, the birds go through several stages in the food production cycle. For their last 15-18 days, the birds are force-fed between two to four times a day: workers force a rod down their throat. The ducks stand in metal cages, which restrict their movement. Then they are slaughtered.
Appetite for Ethics
It was beyond my comprehension how anyone, after looking at the evidence, especially the videos, could justify eating a product that creates such misery in these creatures’ lives.
I came across this article, The Physiology of Foie: Why Foie Gras is Not Unethical, to look for the answer to my question. Some of the comments praised J. Kenji Lopez-Alt’s analysis, claiming that he wrote a well-balanced article. On careful examination, however, I found many flaws in the arguments and reasoning, the first being anecdotal fallacy, which is relying on a personal experience, an isolated example of conditions on the farm. The farm managers expected Lopez-Alt and his team, so they had time to correct any improprieties. Lopez-Alt was neither a trained inspector or biologist. Because Lopez-Alt had “learned to love” foie gras, he may have held prejudicial biases that influenced what he reported or observed.
In order to present a logical argument, the premises and the conclusion must be statements, capable of being true or false. The conclusion must follow from the premises. J. Kenji Lopez-Alt does not put his case into a logical format, so I will make an honest attempt at interpreting his argument:
The physiology of foie is not cruel or tortuous, therefore, the practice of raising ducks or geese for foie gras is ethical. Lopez-Alt makes a further qualification:
Foie gras production should be judged not by the worst farms, but by the best, because those are the ones that I’m going to choose to buy my foie from if at all.
Therefore, refining his argument:
The physiology of foie is not cruel or tortuous, therefore, the practice of raising ducks or geese for foie gras is ethical as practiced at LeBelle Farms.
Let’s check the arguments used in the article.
But video or photographic footage of one badly managed farm or even a thousand badly managed farms does not prove that the production of foie gras, as a practice, is necessarily harmful to the health or mental well-being of a duck.
Since the argument only concerns LeBelle Farm, we would have to throw out this argument. And neither does it prove the opposite: that one plant managed ethically does not prove that foie gras as a practiced at other farms is ethical. Also, we don’t have the specific evidence that only one farm has been accused of cruelty.
A Mallard Pair
Straw Man Arguments
In these statements, Lopez-Alt throws out the straw man. “All cities smelled” before plumbing implies justification of unpleasant odors. “Certainly far better lives than the millions of . . . ” Lopez-Alt diverts the reader’s attention to the treatment of other farm animals. The reader becomes distracted from the original premise by justifying and referring to what the author believes are other standard practices. He argues because “nobody will listen” is reason enough to not confront the problem.
Granted, it did smell—a distinct barnyard aroma with a hint of ammonia (the chicken shed we visited afterwards had a much stronger ammonia smell to it), but as anyone who’s worked on an animal farm will tell you, all farms smell, just as before the introduction of modern plumbing, all cities smelled as well.
We’d seen the process from start to finish, and from all outward appearances, the ducks seem to live perfectly comfortable lives—at least as well as you can expect for any farm animal. Certainly far better lives than the millions of cows and pigs and billions of chickens that are raised every year for our consumption.
Personally, I find this kind of protesting abhorrent. If you are going to protest anything, it should be the industrial production of eggs, where chickens are routinely kept in cages so small that they can’t even turn around for an entire year. The problem, of course, is that you tell people to stop eating cheap eggs, and nobody will listen.
Anthropomorphizing in Reverse
Lopez-Alt inadvertently uses anthropomorphism, as he believes he can interpret the ducks’ experiences in each of these examples.
The facts so far: for at least the first 12 weeks of their lives, these ducks are sitting pretty in a stress-free, spacious environment.
A machine whirls, a small bulge forms where the food is deposited, and the duck walks off, giving its head one shake, but otherwise seemingly unaffected.
First off, the key to understanding this is to make a very conscious effort not to anthropomorphize the animals. As waterfowl, they are distinctly not human, and their physiology differs from ours in a few key ways.
As long as the animal shows no sign of stress or discomfort—and the ducks we saw today certainly did not—then what harm is a few extra pounds?
The stunning [in electrified water] makes for a quick, painless death . . .
Fallacy of Unwarranted Assumption
In the fallacy of unwarranted assumption, the argument’s conclusion is based on a premise which is false. In the following quote, he assumes that because the duck does not struggle, the duck has acquiesced to the treatment because “it is the same type stress in the wild.” He creates an equation: ducks natural behavior to eat heavily before migration = force-feeding. Prior to migration, ducks eat voluntarily until it has enough food for a migration; in the force-feeding case, the duck is gorged with many more feedings than that the bird would typically eat; the two comparisons are completely unequal.
But the question I had was, why aren’t they more uncomfortable? Why doesn’t a duck struggle with its large liver or having a tube forced down its throat? . . . Incredible, right? And that, folks, is the reason why ducks don’t struggle when a feeding tube deposits food in its throat. Its body is built for exactly the same type of stress in the wild.
Do the ducks refuse to struggle because if they resist the process that consequent behavior becomes painful, a behavior they may have adapted through conditioning?
Reductio ad Absurdum Argument
This argument attempts to show that a statement is true by declaring a false or absurd result follows from its denial or acceptance.
It’s a food product that is marketed directly at the affluent, and the rich are always an easy target.
In what way are the rich an easy target? Here the use of the faulty generalization, “thought-terminating cliché,” finishes the debate with the “easy target” phrase.
Amber Defense Fund
Amber is a courageous young woman who exposed the force-feeding processes and saved two geese from their confines. Please consider helping Amber with her legal fees. Because she entered a factory without permission, Amber is facing felony burglary charges and could be sentenced up to seven years in prison. Link.
For me, even one case of animal cruelty is cause for investigation by the animal protective institutions. To witness the conditions in the video is heart wrenching. Is that observation scientific–no. I can conclude, however, the practice of foie gras deprives waterfowl of all of their behaviors that are part of their DNA. Twenty-two countries have banned farming animals for foie gras, but France continues to sanction the industry stating,
French law states that “Foie gras belongs to the protected cultural and gastronomical heritage of France.”
To use the reasoning for cultural gastronomical heritage could also justify cannibalism! France has used two red-herring fallacies in one statement: first, red-herring appeal to authority by evoking French law, and second, the appeal to tradition, a conclusion justified because the custom is considered part of their heritage.
Almost every civilization, including our democratic society, has constructed walls, mostly for keeping the “other” out. Sometimes the “other” is an enemy, where conquering, exploiting and enslaving citizens becomes the objective. In other cases, walls are built to keep out those whom society deems as undesirable.
A wall never works. Technology eventually catches up and produces mechanisms to scale the ramparts. Past civilizations continued to build higher and stronger fortresses, but eventually these walls were breached and societies fall, as opponents becomes hell-bent in destroying the barrier. Walls carve a separation that perpetuates the wounds on both sides, and the effects of the wall continue to influence people’s lives in terrifying ways.
Our ancestors have been on both sides of the wall, as conquer and vanquished. Will we ever be able to deconstruct the barriers in our minds to realize peaceful coexistence with our neighbors and put a stop to our perpetual compulsion of building and destroying walls?
Before I built a wall I’d ask to know What I was walling in or walling out, And to whom I was like to give offence. –Robert Frost, Mending Wall
St. Malo, walled city in Brittany, France. Built in the 12thC, rebuilt in the 17thC, destroyed during WWII, and again rebuilt by 1960.
Written
on 08/10/2015