A Bold, Blank Banner

In July 1909 police in London informed the organizers of an anti-vivisection protest that they could not use two of the banners made for this event. In both cases the images on the banners showed a dog being subjected to experimentation.  The organizers made sure to point out that these images had been taken directly from publications which promoted animal experimentation. In other words, the organizers of the protest felt that it was important to underscore the fact that these images were not fabricated representations but, rather, were adapted directly from vivisection material. There was “no exaggeration” in these images stressed Louise (“Lizzy”) Lind af Hageby, the organizer of the International Anti-Vivisection and Animal Protection Congress, a multi-day event which included this high-profile public demonstration through the streets of London on Saturday, July 10, 1909.[1]

The police were concerned that the images on these banners could potentially stir up trouble by provoking a “turbulent element” and potentially “lead to riotous proceedings.”[2] Of particular concern was a silk banner that included an image taken from a scientific journal showing a dog who had been subject to experimentation. This image was accompanied by the words “Is it nothing to you all ye that pass by?”

This image was reproduced on one of the prohibited banners for the July 1909 procession.

A lively debate about these banners took place in the “Letters to the Editor” columns of the London papers. Dr. Stephen Paget of the Research Defence Society, a pro-vivisection organization, described the use of these images in this way as a “striking exhibition of insult and hatred”[3] on the part of the activists, and argued that anti-vivisection societies must be losing their support amongst the general public if they were attempting to use shock tactics to draw attention to their cause. Lind af Hageby refuted this, noting that these images were not the “invention of anti-vivisectionists.”[4]

In the end, the police’s decision to prohibit these banners was upheld. However, as a protest to this ruling, one of the forbidden banners was draped with another piece of cloth to hide the offending image, and the resulting blank banner was carried defiantly  at the end of the procession.

I find this to be such a fascinating example of the role of visual culture in the animal advocacy movement from this time period! Images can, of course, draw attention to important issues, but imagine the power that this blank banner had in this context. The absence of imagery here was likely as powerful as any pictorial banner in the procession – perhaps even more so. As one eye-witness pointed out, if an image is deemed to “be of such revolting character that it cannot be carried through the streets,” then isn’t this a powerful argument against the action being depicted?[5] As I often remind my students, when it comes to visual culture it is important to remember that what is excluded is often as significant as what is included. In this case, the blank banner was a bold statement against both vivisection and censorship, and certainly a clever use of visual culture by Lind af Hageby and her colleagues.

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Lind af Hageby is the woman in the centre of the front row in this picture. The other women in this photograph are: Mrs. Clinton Pichney Farrell, Mrs. L.B. Henderson, Mrs. Florence Pell Waring, Mrs. Caroline E. White, and Mrs. R.G. Ingersol.

*I discuss this event as well as the use of visual culture in other animal advocacy campaigns from this time period in my new book, Art for Animals.

*This post has also been shared on The Unbound Project website.

NOTES

[1] “The Anti-Vivisection Procession” The Times (July 8, 1909), 3.

[2] “Prohibited Banners” The Standard (July 3, 1909), 8.

[3] “Anti-Vivisection Processions” The Times (July 9, 1909), 4.

[4] “The Anti-Vivisection Procession” The Times (July 8, 1909), 3.

[5] “The Anti-Vivisection Agitation” Saturday Review of Politics, Art, Literature, Science and Art (July 17, 1909), 83.

Blinders, Barriers, and Bearing Witness

This morning around 7am a truck carrying pigs to their death tipped over outside Fearmans Pork Plant in Burlington. Media outlets are reporting that some of the pigs died in the crash and many others were injured. Those pigs who were able to walk were marched in to the slaughterhouse to meet their death.

Activists arrived on the scene soon after the incident occurred, and over the day their numbers grew. Tensions between the workers, the police, and protesters continued to escalate while the squeals of terrified, injured, and dying pigs filled the air. Steve Jenkins from Happily Ever Esther was on site pleading for mercy for the pigs, and offering to take some of them to his sanctuary, but his requests were denied.

I was not in Burlington this morning, but was watching this unfold via social media. My heart was heavy and tears streamed down my face. This was a horrific scene, but let us not forget – this is only in the news today because a traffic accident took place. Each and every day, truckloads of terrified and injured pigs arrive at this location except, most days, only those who have chosen to bear witness as part of the Toronto Pig Save vigils pay any attention. The routine suffering that happens at this location is not normally deemed newsworthy.

Perhaps the most striking part of today’s incident were the reports that workers were holding up barriers in an attempt to block the pigs from the view of people who had gathered at the scene. They must not be seen. To see the suffering, fear, and confusion these animals were experiencing would be upsetting for most people, so those who were in charge of the scene took steps to try and prevent people from seeing what was happening. Let’s get something straight – this is upsetting. Whether we choose to look at this or not, suffering is taking place.

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A tarp being held up so that the scene of the accident was blocked from view. Photo by Rara Subramanyan

One set of pictures taken by activist Andrea White appears to show an injured pig being comforted by another pig. It was not long, however, until workers were holding up large pieces of cardboard to block this moment of tenderness and compassion from the sight of cameras and prying eyes. We must ask ourselves why this kind of scene was perceived to be so threatening. What would happen if people witnessed this exchange? Would they, perhaps, begin to rethink their own complicity in this scene of suffering?

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A pig comforts another pig who is injured and can not stand up. Photo by Andrea White.
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Workers hold cardboard barriers to keep the injured pigs out of sight. Photo by Andrea White.

This overt attempt to block witnessing and taking pictures is a very significant part of this story. It strikes at the heart of what Timothy Pachirat has referred to as the “politics of sight.” In other words, our contemporary food and agricultural systems in North America are sustained by carefully regulated systems controlling who gets to see what. Out of sight, out of mind. If you don’t see something, it is hard to question it.

I have a series of photographs on my desktop of a pig running for freedom. These images were not taken today in Burlington but, rather, in 1945 in St. Catharines, a city about 36 kilometers down the road from Burlington. This pig escaped from the truck that was carrying her to slaughter, and she spent some time running around Ontario and St. Paul Streets, two major streets in St. Catharines, before she was eventually caught and returned to the truck for what was described as “the last lap of her ride to the meat rationing counter.”

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A pig who escaped a transport truck runs along Ontario Street in St. Catharines, Ontario in July 1945. Photo by St. Catharines Standard.

I have frequently walked down the streets that this determined pig who lived and died in 1945 travelled along and, as I do, my mind often turns to this photograph, and I think about the pig who tried to get away. I wish with all my heart that she had. The article accompanying the photograph tells us that as she was running around she spotted “some luscious grass” in a nearby park and began running towards it. While my heart breaks for this pig I never knew, the tone of the media reporting of this incident is such that this pig is granted a sense of agency. Sure, there is still a struggle between the pig who wants her freedom and those who want to eat her (she had a narrow escape, we are told, from a driver who had “a hungry look in his eye.”), but the pig here is recognized as a sentient being, one who has tried to change her fate – “This Little Pig Didn’t Stay Home,” the headline proclaims. While things didn’t work out in the pig’s favour, she is still recognized as an individual with preferences and determination. She wanted to get to that grass!

There is a decidedly different tone to the reporting going on with today’s incident at Fearmans. There was an active and deliberate attempt to shield the pigs from view. Activists were kept away “for their own safety,” we were told, and yet, was that really what this was about? How is being denied the sight of one pig comforting another going to help anyone be safer? What seems instead to be going on here is a deliberate attempt to suppress any recognition of agency or emotion in these animals. It is for our own good, we are told. You don’t want to see that. And yet if we don’t look or aren’t permitted to see, how can anything change?

The question of animal sentience is increasingly being explored in books, films, and articles in the popular press, and yet, paradoxically, there are ever-tightening restrictions on who gets to see the animals who live and die in our food production systems. From the so-called “ag gag” laws in the United States, to the makeshift cardboard barriers that workers held today in Burlington in an attempt to prevent the suffering of pigs being made visible, there is a deliberate and concerted effort to make sure that these lives and deaths remain culturally invisible.

Tonight I am thinking about the pigs who died today in Burlington and, indeed, of all of the billions of animals slaughtered for our contemporary food system. It does not have to be this way. If the footage of today’s accident outside of Fearmans upsets you, please do not turn away. As Dr. Seuss’ character the Lorax reminds us, “unless someone like you cares a whole awful lot, nothing is going to get better. It’s not.”

Remembering Fanny Martin

Being an advocate for animals can be a challenging task. It is very difficult to so be acutely aware of the many ways in which animals are exploited and harmed in our contemporary world because we are surrounded by reminders of just how ubiquitous this cruelty is. Take, for example, a holiday meal with friends and family where a meat dish is the centrepiece–where others may see a tasty treat, an animal welfare/rights/liberation activist may see a visceral reminder of suffering and death. To be constantly faced with these material reminders of the ways in which animals are (mis)treated in our society can certainly take an emotional toll. Recently there have been a number of articles offering tips on how to avoid compassion fatigue, activist burnout and how to combat the depression that often goes hand-in-hand with caring deeply for those who are suffering.

As I read these articles I can not help but think of Marie-Françoise (“Fanny”) Bernard (née Martin) who was married to Claude Bernard, a 19th century French physiologist best known for his experiments on animals. Claude Bernard was often the focus of public anti-vivisection campaigns conducted by people like Frances Power Cobbe, but this tension also played out within his domestic life. Fanny Martin detested her husband’s experiments on animals, many of which he conducted at home. To add insult to injury, the dowry paid by her father at the time of the marriage in 1845 helped to fund many of Bernard’s experiments on animals.

Fanny Martin
Fanny Martin

Perhaps as a way to attempt to make amends for her husband’s treatment of animals in his laboratory, Fanny Martin and her two daughters established a “rescue home” for stray dogs and cats. They also attended anti-vivisection protests and volunteered with the Société protectrice des animaux. Finally, in 1870 the couple legally separated, no easy task for Catholics in 19th century France!

Fanny Martin’s empathy for animals must have made her life with Bernard nearly unbearable. I marvel at the courage it must have taken for a woman in the 19th century to stand up to her husband and to take their children to protests that directly opposed their father’s work. Her volunteer work and the efforts she put in to setting up an institution to care for neglected, stray, sick, and lost dogs and cats (many of whom would otherwise end up in vivisection laboratories) is an almost forgotten footnote in the history of animal advocacy. Indeed, very little has been written about Martin and what does exist is mostly gleaned from biographies of her famous husband, biographies that, as one writer noted, “dismiss her as an uneducated woman who made Bernard’s home life hell and deprived him of the company of his daughters.”*

I propose we change this dialogue and remember Fanny Martin for her courage, bravery, and her uncompromising empathy for animals. May she serve as an inspiration for those continuing to stand up against cruelty to animals.

societe protectrice des animaux poster

* Deborah Rudacille, The Scalpel and the Butterfly: The War Between Animal Research and Animal Protection (New York: Farrar, Straus and Giroux, 2000): 19.

**This post was also published on the Unbound Project website.

 

“We Practice the Convictions of our Minds and Hearts”

As the weather starts to turn colder, many of us are thinking about getting a new winter coat. I love that there are so many cruelty-free fashions to pick from! Imagine my delight, then, when during the course of my research I learned about a woman who was making cruelty-free alternatives to fur coats, silk scarves, and “kid” gloves over 100 years ago! Her name was Maude (“Emarel”) Freshel, and she was the co-founder of an organization known as the Millennium Guild. The Guild advocated for a lifestyle that included a vegetarian diet and hosted lavish meat-free Thanksgiving dinners in Boston in the early years of the 20th century. The sale of the cruelty-free outerwear that Freshel sewed helped to fund the activities of the Guild. A number of these fashions were featured in the Boston Sunday Post on November 17, 1912.

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Freshel told reporter that members of the Millennium guild “have found splendid substitutes for furs,  feather hat trimmings and kid gloves, and know we are better off without eating meat. We practice the convictions of our minds and hearts.”

Freshel was also the author of The Golden Rule Cookbook, a vegetarian cookbook promoting the abstention from meat eating for ethical reasons. Freshel defined a vegetarian (remember, the term “vegan” didn’t exist until 1944) as someone who “for one reason or another condemns the eating of flesh.” She saw this as occupying “a very different place in the world of ethics from one who is simply refraining from meat eating in an effort to cure bodily ills.” Freshel’s dog, a terrier named Sister, was also a vegetarian and reportedly enjoyed such foods as lentils, peas, apples, oatmeal, and buttered toast.

*This post was also published on The Unbound Project website.

The Mouse’s Petition

BarbauldMouse

In 1773 Anna Laetitia Barbauld published a poem called “The Mouse’s Petition.” The poem was written from the point of view of a mouse who had been captured in the home of Barbauld’s friend, the renowned natural philosopher Joseph Priestley. The mouse was placed in a cage in Priestley’s laboratory as he intended to use the animal in one of his experiments the next day. Barbauld’s poem was a plea for mercy, and she slipped in to Priestley’s lab to affix it to the cage so that he would see it prior to beginning his experiment on the mouse.

The poem begins with the following lines:

O hear a pensive prisoner’s prayer,
    For liberty that sighs;
And never let thine heart be shut
    Against the wretch’s cries!

For here forlorn and sad I sit,
    Within the wiry grate;
And tremble at the’ approaching morn,
    Which brings impending fate.

Priestley reportedly released the mouse after reading Barbauld’s poem.

Many of Barbauld’s contemporaries championed “The Mouse’s Petition” as an important contribution to the conversations about cruelty to animals that were taking place in the 18th century. Samuel Taylor Coleridge, for example, noted that “thanks to Mrs. Barbauld,… it has become universally fashionable to teach lessons of compassion towards animals.”* Barbauld later stated that this poem was actually meant to be a “petition of mercy against justice.”*  In either case “The Mouse’s Petition” is an important early example of a creative work that prompted readers to empathize with nonhuman animals and to consider the often unjust ways they are treated.

Thomas Holloway, Anna Letitia Barbauld (1785)
Thomas Holloway, Anna Letitia Barbauld (1785)

*See Mary Ellen Bellanca, “Science, Animal Sympathy and Anna Barbauld’s ‘The Mouse’s Petition.’” Eighteenth-Century Studies 37 no. 1 (Fall 2003): 47-67; Julia Saunders, “‘The Mouse’s Petition’: Anna Laetitia Barbauld and the Scientific Revolution.” The Review of English Studies 53 no. 212 (November 2002): 500-516.

**This post was also published on The Unbound Project website.

“Not a Drop to Wet Their Poor Parched Mouths”

Around 1870 Louisa May Alcott, author of Little Women, witnessed an act of compassion that deeply touched her. She had been on a train journey, and near Fitchburg her train pulled up alongside another train at a station stop. As she waited for her train to continue, Alcott passed the time by looking out her window at the sights — a beautiful waterfall caught her attention, but she also noticed that in the train next to hers were several cattle and sheep crammed in to rail cars.

It was a hot, sunny day and Alcott recognized that the animals must have been scared, uncomfortable, and thirsty. As she noted, “how they must have suffered in sight of water, with the cool dash of the fall tantalizing them, and not a drop to wet their poor parched mouths.” She was troubled by the very visible distress of the animals in the next train and was pondering how she might best help them when she noticed two young girls come up beside the train. The girls had been out picking berries and, upon noticing the animals in distress, one of the girls dumped out her berry pail, ran to the water’s edge and filled her bucket with water. She returned to the train and offered the water to the sheep “who stretched their hot tongues gratefully to meet it.” She repeated this numerous times while her companion picked grass and clover to feed to the animals. Alcott was touched by this kindness and wrote that she wished she “could have told those tender-hearted children how beautiful their compassion made that hot, noisy place.”

Kindness to Sheep on a Cattle Train (from THS book)

This story was repeated in a number of 19th century animal advocacy and humane education publications, often with the above image accompanying it. The actions of these two young girls became a lesson in kindness and compassion.

Over 140 years later a similar story is being told. Members of Toronto Pig Save, a grassroots organization that aims to bear witness to the suffering of animals who are raised and killed for food, have made headlines for giving water to pigs arriving at slaughterhouses on transport trucks. Their actions mimic those of the young girls that Alcott wrote about in 1870. This past summer, a heated exchange between one of the activists, Anita Krajnc, and the driver of one of the trucks has led to a criminal charge of mischief for Krajnc.

It is utterly absurd that we live in a world where kindness and compassion is criminalized. What, I wonder, would Louisa May Alcott have to say about this ridiculous charge?

*This post was also published on The Unbound Project website.

Conference Travel and Some Amazing Vegan Food

I can’t believe it is mid-April! The weeks have been flying by. I’ve been working away on the book manuscript, but I also have been doing some travelling.

First I went to the 2nd instalment of the “Living With Animals” conference at Eastern Kentucky University. I went to this conference two years ago, the first time it was held, and just loved it. It was such a great mix of people–a truly interdisciplinary gathering of people who shared common interests. The second version of the conference was just as good. I heard some excellent papers and especially enjoyed hearing Julia Schlosser’s keynote presentation about her artwork.

One of the things I really like about this conference is that there is a good amount of the program dedicated to teaching animal studies, so there were great presentations about pedagogy (I especially liked Jeannette Vaught’s presentation called “Animal Infiltrations: Teaching Animal Studies in Traditional Courses”) and a roundtable discussion focusing on ideas for setting up animal studies courses and programs (both Human-Animal Studies and Critical Animal Studies) at the post-secondary level. As was the case two years ago, we had some excellent discussions!

I also travelled down to Denton, Texas to attend the “Moral Cultures of Food” conference at the University of North Texas. When I saw the call for papers for this conference I knew it was one I wanted to go to. Not only did the topic appeal to me and relate to my current project, but I also knew that the University of North Texas was home to “Mean Greens,” the first all vegan dining hall. Ever since I first heard about Mean Greens I was trying to find an excuse to go to UNT, so this seemed like a conference I had to attend! The conference was great and, like the “Living With Animals” conference, it featured scholars from a wide range of disciplinary backgrounds.

Both conferences had such a good, collegial atmosphere–when people asked questions you got the sense that they were genuinely curious and interested to know the answers. (sadly, not at all the norm at most academic conferences) I met some really interesting people and came home feeling enthusiastic and energetic about working in this area. The “Moral Cultures of Food” conference also included excellent keynote presentations by James McWilliams and Carol J. Adams. (sadly I had to miss David Kaplan‘s closing keynote presentation due to an early morning flight)

I had the honour of being Carol Adams’s houseguest while I was in Texas, and it was there I discovered the recipe for the world’s most delicious vegan mac and cheese recipe. Honestly. This stuff is out of this world. It is a recipe that Carol veganized from a cookbook that her family used. She promises to do a blog post with the recipe, so I don’t feel comfortable sharing it here, but keep an eye out for it on her site. [Update: here is the recipe!] It is so ridiculously good. I’ve made it twice since returning home. In fact, all the food she served was incredible–she even cooked up a full vegan version of a Texas barbecue.  Amazing!

And speaking of amazing food in Texas, “Mean Greens” at UNT absolutely exceeded my expectations. I was excited about the fact that there was such a thing as a vegan dining hall on a university campus. I hadn’t stopped to think much about what precisely that would mean, but figured it was the novelty of the experience, not necessarily the quality of the food that I was going for. Let me tell you, the food was incredible! And it was really affordable too! I went with a group of conference attendees at lunch and it was $7.50 for as much food as you wanted to eat. There was a breakfast bar, hot dishes, a salad bar, a dessert tray, and even a ice cream sundae bar. And the food was really, really good! I also loved the environment. It was bright and cheery, and had quotes about veganism and compassion for all species painted on the walls of the dining room. There was even a sign on the door declaring it an “meat free zone.” This was full on, unapologetic veganism gone mainstream, and the place was packed! We even got to talk to one of the chefs who told us how popular the initiative has been and how it is, in fact, saving UNT money when compared to other meal options. I hope to see more campuses following this lead!

Mean Greens was a "Meat Free Zone"
Mean Greens was a “Meat Free Zone”
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No animal products used in this kitchen!
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There was even a sundae bar!

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