#dynamic movements | Explore Tumblr Posts and Blogs

grison-in-space · 3 months

Note

I'm genuinely sorry, I was really tired and couldn't think of the word that mad pride movements use. I'm new to all of this. I thought you would be more open to it because you've reblogged from radical leftists (anarchists and communists both) within the past couple of weeks and they're all for Veganism afaik. The argument that all brains are different but equal and should be treated the exact same is a primary aspect of mad pride from my understanding, and that speaks to me about animals just having different brains, and that they don't deserve to be exploited and killed for us just because they're different. I'm not spamming people with it, but I was inspired by an ask by a nonvegan and started asking popular bloggers why they weren't vegan to open up conversation and potentially change people's views on animals. If I've made you uncomfortable I'm sorry, though I admit I'm really confused by your standpoint. You do know that the only reason communism hasn't succeeded is because of America? Anyway, sorry again, I'm also autistic and I didn't mean to dismiss your legitimate dietary needs. Can I recommend acti-vegan's posts? While I understand that you can't go vegan, perhaps their blog will at least help you understand our points, they're much more well-written than my asks and they have plenty of legitimate science resources at hand. Thanks for listening, I'll take your advice into account. I'm not trying to not listen, it's just frustrating because so many people say they get it but they don't change, and if they truly got it they would, you know?

Okay, I get that you didn't mean to be offensive, and fuck knows I shouldn't throw stones when it comes to forgetting specific words. (This happens to me fairly frequently; it's a thing.)

The argument that all brains are different but equal and should be treated the exact same is a primary aspect of mad pride from my understanding, and that speaks to me about animals just having different brains, and that they don't deserve to be exploited and killed for us just because they're different.

So yesterday I actually wrote out and then deleted a whole paragraph to the effect of "part of my deep, deep frustration with animal rights activism hooks into my commitment to the phrase 'nothing about us without us,' because I frequently see the same kinds of emotional projection without making the effort to listen to animals on their own terms from animal rights activism groups."

The first thing I need to make clear to you is that this--veganism and animal rights activism (ARA) more generally--is not new to me. I am in my mid-thirties and I have never had a job of any kind that did not revolve around animals in some way, I've spent time in rescue spaces and vets and universities, I'm queer and I have spent most of my life in leftish progressive circles, so it's kind of hard to miss.

Essentially, you are proselytizing to me as if you were a newly baptized evangelical convinced I had never heard of Jesus, because if only I had heard and understood his holy word, I would be converted instantly to his light! It's not any less irritating when the belief system isn't explicitly a religion.

More under the cut, because this one is long.

Disclaimer one: Veganism isn't synonymous with ARA ideology, but it's deeply entangled with it, and ARA ideology drives the movement of veganism as a (theoretically non-religious) ethical decision. And I object very strongly to the framework imposed by ARA activists. When I say I am not vegan, I am saying that I have considered the ethical framework that underpins veganism as an ethics movement and I have deliberately rejected it.

The second piece of context you should know that when I talk about being a behavioral ecologist, I mean that I'm a researcher who works on animals and that my framework is rooted in trying to understand animals in their own natural ecological context, without necessarily comparing them to humans. There's a lot of ways to study animal behavior you might run into, including attempts to understand universal principles of behavior that transcend species (animal cognition) and attempts to understand how to better treat animals in human care (animal welfare). You know Temple Grandin? Temple Grandin is an ethologist (the field that gave rise to behavioral ecology, also focused on animals within their species context) who worked on animal welfare (finding ways to make slaughterhouses less stressful to livestock, among other things).

Third point: my profession also means is that I work directly with animals--in my case, currently mice--and that I do not think research with animal subjects is wrong as long as all efforts are made to ensure maximal welfare and enrichment for the animals involved. This is another major bone of contention politically between my entire field and ARA groups, and you should know that I have also spent my entire professional career under the shadow of, well, people who care strongly enough about those ideas to invade my workspace and potentially seize my animals and "free" them into a world they do not have the tools to survive in.

So there's where I am coming from. Let's get back to what you're saying. Here, I'll quote again in case you have the same crappy short-term memory I do.

Point the first: Even within humans, I don't think that all brains should be treated the exact same. Especially in a disability context! After all, what is an accommodation if not an agreement to treat someone differently because they need certain things to access a space? Accommodations by definition fly in the face of this "treating everyone the same" understanding of fairness. I think all (human) brains are equally valuable, and I think all brains are worthy of respect, but I do not think that it's wise or kind of me to assert that everyone should be treated in the same way. For one thing, I teach students. If there's one thing teaching has taught me, it's that a good teacher is constantly assessing and adjusting their instruction to meet students where they're at, identify failures of understanding, and keep the attention of the classroom.

Point the second: animals do have different brains from humans. That does not mean that animals are inferior, but it does mean that they are alien. There's a philosophy paper, Nagel, What Does It Mean to Be a Bat, that you might find illuminating on this front. Essentially, the point of the paper is that animals have their own experiences and sensory umwelts that differ profoundly enough from humans' that we cannot know what it is like to be a different species without experiencing life as one, and therefore we must be terribly careful not to project our own realities onto theirs. That is, our imagination cannot tell us what a bat values and what it experiences. That is why we have to use careful evidence to understand what an animal is thinking, without relying on our ability to identify with and comprehend that animal. I have watched ARA groups deliberately encourage people to shut their reasoning brains off and emotionally identify themselves with animals without considering within-species context for twenty years. This is a mainstream tactic. It is not an isolated event and for that reason alone I would be opposed to them.

Point the third: there is a definite tendency in lots of people to care deeply and intensely about both animals and people who are seen as "lesser" in status--children, poor people, disabled people, etc--just as long as those groups never contradict the good feelings that come from the helper's own assessment of themselves and their actions. In humans, when the "needy" point out that some forms of help are actually harmful, the backlash is often swift and vicious. This is why animals are such an appealing target of support and intervention. They can't speak back and say "in fact, you are projecting my love of this frilly pink tutu onto me, and I think it's uncomfortable and prevents me from walking." They can't say "I kind of like it better when I don't have to worry about getting hit by a car, actually?"

(By the way: this is also why it's offensive to compare disabled people to animals, because this is generally done at least in part to silence the voices of disabled people speaking for our selves and our communities. We have access to language, and we use it, thank you.)

All forms of animal welfare intervention going right back to the founding of the first RSPCA have been incredibly prone to being hijacked by classist, racist, and otherwise bigoted impulses. This is because animals offer an innocent face for defense that conveniently cannot criticize the actions taken by their champions, and they therefore provide a great excuse for actions taken against marginalized members of human society. Think about the very first campaign the RSPCA ever did, which was banning using dogs as draft animals: a use that is not inherently harmful to dogs, which many dogs actively enjoy, but also one that was specifically used by poor Londoners and which in fact immediately resulted in a great butchery of the dogs that Londoners could no longer afford to feed rather than allowing poor people and their dogs to continue working together. No one was, of course, challenging the particular uses of dogs or any other animal favored by the wealthy. This kind of thing is so, so, so common. Obviously it doesn't mean that all interventions to prioritize animal welfare are inherently bigoted, but it does mean that we have to be critical about our choice of challenges.

On top of everything, the animal rights activist movement's obsession with "exploitation" is a function of the idea that humans are sinful or otherwise Bad in how we interact with animals by definition. For example, take the chicken rescue near me that is so obsessed with the possibility that some human somewhere might benefit from an animal in their care that they implant every hen they adopt out with hormonal implants such that the hens no longer lay eggs--a function that is normally a natural byproduct of a chicken's reproductive system, fertilized or not. A mutualistic relationship involves both parties benefiting, and that is the case for an awful lot of human relationships with animals. In general, the idea that associating with animals is a thing that can only harm animals rather than being a trade between two species to enrich one another is all over these groups. It's just so myopically focused on human shame that it prevents practical interventions that might benefit everyone, and often promotes interventions that don't directly benefit animals but sure do make humans miserable. For example, this kind of thinking is why groups like PETA are absolutely awful at effectively rescuing unwanted dogs and cats: they think pets living in "bondage" with humans are an essentially sad outcome, rather than one that might be mutually enjoyed by all parties.

I'm tired and my meds haven't kicked in, so I'm not currently going to handle the communism thing except to point out that while the US absolutely did destabilize a number of leftist regimes in South America and Africa, Russia and China between them have certainly not treated their own people kindly, either (and more so their own client-nations, as with the former members of the USSR). Please do some reading about the Holodomor and Lysenko in Russia (and frankly all of the details of Stalin's regime) and the Cultural Revolution in China in particular. Khmer Rouge might be worth looking into, too. I am not saying the US's hands are clean, you understand, because they are not; they're as steeped in red as anyone else's. What I am saying is that for people living on the ground, communist revolutions have this nasty habit of turning into bloodbaths and arbitrary slaughters. Do not let your distaste for the US's bloodsoaked imperialism (which, yes, is and was bad) let you fall into the trap of becoming a tankie.

And if you don't know what a tankie is, you really, really should take some time to learn.

#animal welfare #just #don't do this #when someone says “no”#please fucking listen #there's another essay in me somewhere on the painfully obvious sublimated dynamics picked up from Christianity all over this movement #but I do actually have work to do today including that ventral pallidum post I have been poking at

718 notes · View notes

hyperlexichypatia · 4 months

Text

This survey of why parents are estranged from their adult children is such an interesting illustration of how neurobigotry functions in society and interpersonal relationships. People accuse their estranged family members of being Mad/neurodivergent, because Madness is synonymous with being at fault in a relationship. It's considered inherently Reasonable and Justified to cut ties with a Mad/neurodivergent person -- especially an untreated-by-choice Mad/neurodivergent person -- because to be Mad/neurodivergent is to be inherently wrong, inherently unreasonable, inherently burdensome, inherently the one who is not abiding by the social compact.

Or as one of my friends put it, "Mental illness exists as a sociopolitical concept of ontological wrongness."

One of the pervasively enduring aspects of neurobigotry is that people who have been abused by neurobigotry will, instead of rejecting neurobigotry, simply accept it and turn it around on their abusers. People think they're really onto something with "No, it is my abusive parents who are mentally ill and need therapy" or "No, it is the people in power who are mentally defective" or "Racism/capitalism/bigotry are the real mental illness!"

But you can't dismantle the master's house with the master's tools. Pathologizing your parents doesn't correct the power imbalance of being pathologized by them, and using pathologization as a way to convey wrongness is still reifying pathologization and neurobigotry.

The context of family estrangement reminds me of this thought process I started about the construction of "cults." When the anti-cult movement began, it was centered on family members of people who'd joined new religious movements. The premise that people who joined religious groups their families didn't approve of were victims of "cult brainwashing" who needed to be "rescued" and "deprogrammed" (against their will, of course) was a tool of controlling families trying to deny their (usually) adult children's right to freedom of religion and general life choices. The idea that "cults" caused family estrangement was an integral aspect of the moral panic around them.

But over the decades, the stigma on "cults" has shifted. The contemporary anti-cult movement is fueled by people who grew up in abusive religious communities and chose to leave. It's applied as often to older, larger, established religious groups as it is to newer, smaller ones. While the original anti-cult movement largely centered on parents trying to control their adult children, the newer anti-cult movement largely centers on adults who've broken away from their parents' control.

Except. Except. It still uses the pathologization framework established in the 1970s. It's still a reversal -- No, it is you, the parents, the church, the authority, who are the Mentally Ill, the cult, the deviant, the ones in need of being fixed -- rather than a rejection or reframing: Actually, young people should be free to choose their own path in life.

It's not only applied in relationships between parents and children -- it's even more commonly invoked in breakups between former friends or partners. People feel the need to establish which party was Mentally Ill and Needed Therapy as a proxy for which party was At Fault in the breakup. In reality, breaking up doesn't necessarily mean either party was At Fault, but it's more socially acceptable to say "We had to break up because he's Mentally Ill and Refused To Get Help" rather than "We just didn't get along." Discussions of bad and badly-ended relationships are just constant rounds of uno reverse allegations of Madness/neurodivergence.

One of my least favorite examples is trying to "rebut" the neuromisogynistic trope of "Women are crazy" with "Men cause women to become crazy." Why are you validating "Women are crazy" by trying to "explain" it? Why are you accepting the premise that "crazy" is a bad thing? Why are you reifying the idea that being "crazy" has to be "caused" by something "bad"? If a man says "I broke up with my ex-girlfriend because she's crazy!" why validate the neuromisogyny with "No, you're crazy!" or "You must have made her crazy!" instead of challenging it with "What's wrong with being 'crazy'? What does that have to do with anything?"

If someone says "I stopped speaking to my child because they refused to seek therapy," why validate the neurobigotry with "You're the one who needs therapy!" instead of challenging it with "Why is their choice whether or not to seek therapy any of your business?"

#neurobigotry #neuromisogyny #mad liberation #ableism #antipsych #anti psych #anti cult movement #ontological wrongness #family dynamics

67 notes · View notes