Is there any reason why I shouldn't be friends with a black guy or a Muslim? Is there any reason why I shouldn't be friends with a big dog, a rat or a fox? Because one has been said to attack somebody once? Well, no, that's not a good enough reason. There's no doubt that somebody my height, my colour, my shape attacked somebody once. That doesn't make me bad. I can be a friend wherever I find a friend, regardless of what clothing, skin or body that someone is wearing. Is there any reason why this is wrong? No. Not at all.
Being vegan is easy. Are there social pressures that encourage you to continue to eat, wear, and use animal products? Of course there are. But in a patriarchal, racist, homophobic, and ableist society, there are social pressures to participate and engage in sexism, racism, homophobia, and ableism. At some point, you have to decide who you are and what matters morally to you. And once you decide that you regard victimizing vulnerable nonhumans is not morally acceptable, it is easy to go and stay vegan
Ethical veganism results in a profound revolution within the individual; a complete rejection of the paradigm of oppression and violence that she has been taught from childhood to accept as the natural order. It changes her life and the lives of those with whom she shares this vision of nonviolence. Ethical veganism is anything but passive; on the contrary, it is the active refusal to cooperate with injustice
We should always be clear that animal exploitation is wrong because it involves speciesism. And speciesism is wrong because, like racism, sexism, homophobia, anti-semitism, classism, and all other forms of human discrimination, speciesism involves violence inflicted on members of the moral community where that infliction of violence cannot be morally justified. But that means that those of us who oppose speciesism necessarily oppose discrimination against humans. It makes no sense to say that speciesism is wrong because it is like racism (or any other form of discrimination) but that we do not have a position about racism. We do. We should be opposed to it and we should always be clear about that.
I made the choice to be vegan because I will not eat (or wear, or use) anything that could have an emotional response to its death or captivity. I can well imagine what that must feel like for our non-human friends - the fear, the terror, the pain - and I will not cause such suffering to a fellow living being.
Not only are animals unable to avail themselves of language to assert their own rights, but many fewer humans have a clear sense of kinship with animals than have a clear sense of kinship with other humans. Among beings with subjective states of awareness, animals are the untouchable caste, those whom human others would rather not acknowledge, let alone render assistance.
If we take the position that an assessment that veganism is morally preferable to vegetarianism is not possible because we are all on our own journey, then moral assessment becomes completely impossible or is speciesist. It is impossible because if we are all on our own journey, then there is nothing to say to the racist, sexist, anti-semite, homophobe, etc. If we say that those forms of discrimination are morally bad, but, with respect to animals, we are all on our own journey and we cannot make moral assessments about, for instance, dairy consumption, then we are simply being speciesist and not applying the same moral analysis to nonhumans that we apply to the human context.
An abolitionist is, as I have developed that notion, one who (1) maintains that we cannot justify animal use, however humane it may be; (2) rejects welfare campaigns that seek more humane exploitation, or single-issue campaigns that seek to portray one form of animal exploitation as morally worse than other forms of animal exploitation (e.g., a campaign that seeks to distinguish fur from wool or leather); and (3) regards veganism, or the complete rejection of the consumption or use of any animal products, as a moral baseline. An abolitionist regards creative, nonviolent vegan education as the primary form of activism, because she understands that the paradigm will not shift until we address demand and educate people to stop thinking of animals as things we eat, wear, or use as our resources.
I am opposed to animal welfare campaigns for two reasons. First, if animal use cannot be morally justified, then we ought to be clear about that, and advocate for no use. Although rape and child molestation are ubiquitous, we do not have campaigns for humane rape or humane child molestation. We condemn it all. We should do the same with respect to animal exploitation. Second, animal welfare reform does not provide significant protection for animal interests. Animals are chattel property; they are economic commodities. Given this status and the reality of markets, the level of protection provided by animal welfare will generally be limited to what promotes efficient exploitation. That is, we will protect animal interests to the extent that it provides an economic benefit.
Forty-two years after Dr. King was murdered, we are still a nation of inequality. People of color, women, gays, lesbians, and others are still treated as second-class citizens. Yes, things have changed but we have still not achieved equality among all humans. And nonhuman animals continue to be chattel property without any inherent value.
Many animals experience pain, anxiety and suffering, physically and psychologically, when they are held in captivity or subjected to starvation, social isolation, physical restraint, or painful situations from which they cannot escape. Even if it is not the same experience of pain, anxiety, or suffering undergone by humans- or even other animals, including members of the same species- an individual's pain, suffering, and anxiety matter.