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| Owen (right) & Mzee (left) @ Haller Park (Malindi, Kenya) |
I understand veganism as a social modality, an affiliation and solidarity with others beyond (species) boundaries, in which animal others are regarded as someones, not somethings. The origin, the means, and the end of veganism are being in “conversations” with others. Veganism, in other words, is fundamentally an affirmation of and care for the “voices” of animal others through “listening” (i.e. receptive curiosity and regard). Since careful listening takes place between particular responsive beings, not abstract or inanimate ones, killing animals irreversibly terminates conversations, silencing animal others. Exploiting animals may not terminate conversations absolutely, but enables and is enabled by an emotional “deafness” to their resistance whenever it becomes inconvenient to using them. Like a good conversation, a vegan social modality is incompatible with asserting oneself onto and over others. If their singularity and agency are to be recognized, affirmed, and cared for in conversation, we must act least violently toward them. By baring us to the responsibility of our care for animal others, veganism is the practice of intersectional and interspecies participatory justice, not personal purity (i.e. cruelty-free, body-as-a-temple), moral pragmatism (i.e. “the best choice for our health, the environment, and animals”), or political protest (i.e. economic boycott).