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abolition, animal rights, human rights, slavery, social movements. ABSTRACT Alternatively, the nonhuman animal rights focus on consumer resistance and.
Table of contents
What led Locke to this assertion was his view that the Judeo-Christian God gave human beings dominion over the other animals of the world. Humans could acquire property by mixing their labour with a natural object which was otherwise owned by humankind in common. In other words, human beings had a right to possess property as it was God-given and not granted by a legal system or government. Locke perceived animals to be resources much like trees or plants, created to be used by human beings. But animals remained of instrumental significance alone and were not ends in themselves.
They were only to be respected inasmuch as their exploitation could lead human beings to be more callous towards each other. Locke, due to his theological commitments, disregards the principle of equal consideration, a rationale that underpins almost every moral theory. The principle is extremely simple; fundamentally it requires that we ought to treat like cases alike. There may be a great wealth of differences between humans and other animals but there is one extremely important similarity — the capacity to suffer.
If we are to maintain consistency in our ideas on morality and treat similar cases in similar ways, then we ought not to inflict suffering on animals that we would not consider inflicting on humans, as the fundamental reason for not doing so in the latter case exists just as much in the former. What often arises within a dialogue on property and ownership is the issue of slavery; this typically being understood as the system in which one person is the property of another; many similarities can be drawn between those who were opposed to the liberation of human slaves and those who are opposed to the liberation of animals.
- Bill To Jazz.
- Slavery was never abolished – it affects millions, and you may be funding it.
- Abolition Quotes (73 quotes).
In general, these arguments have consisted of trying to pick out a physical characteristic of the enslaved group with the hope of illustrating how it would justify our disregard of their interests. In the case of human slaves this characteristic was, more often than not, skin colour. Some claimed black people were better suited to manual work as they were stronger, or less capable of rational thought.
- My Grandmother Too?.
- Account Options.
- Debates on the Slave Trade during the Constitutional Convention.
- The Earlier Years of Our Lords Life on Earth.
- The Hebrides Overture, Op.26.
The arguments presented to justify animal slavery follow a similar vein. Animals are said to be incapable of rational thought or speech and therefore unworthy, or less worthy, of moral consideration. But the irregularity in this way of thinking is clear as at present the overwhelming majority of people would not believe an individual with severe mental impairment, who demonstrates no signs of capacity for rational thought, or anybody thought to be incapable of clear communication, to be of less moral worth than another human being who is capable of rational thought and speech.
The only reason left for giving humans a greater level of moral consideration than other animals is species. To give preference to one being over another purely because they belong to a certain species category is discriminatory. Just as speciesism is prevalent in the exploitation and abuse of animals insofar as those responsible justify exploitation by appealing to physical differences that are irrelevant for moral worthiness , racism was present in the exploitation of black slaves.
Their status as mere property was rationalised by their masters as being justified due to a claimed physical or intellectual difference to white people. Again, perceived characteristics that ought not to have had any bearing on our moral consideration of beings anyway were appealed to. In time these inconsistencies were recognised and the anti-slavery movement was born. Two emergent strands within the anti-slavery movement that are likewise found in the animal liberation movement are welfarism and abolitionism.
Welfarists in the anti-slavery movement claimed that it was not owning and using slaves itself that was of moral concern but the way in which slaves were treated by their owners. In other words, it was morally acceptable to own slaves given one met their basic welfare requirements.
Abolitionists, on the other hand, campaigned for the full emancipation of slaves. They argued that it was morally unacceptable for an individual to own and use a human being for their own ends regardless of how they treated them. Brycchan Carey notes in his discussion on the anti-slavery movement, British Abolitionism and the Rhetoric of Sensibility , abolitionism was a more profound challenge to those in power; to their domination over slaves.
The ways in which abolitionists in the animal liberation movement are often referred to by those in power is similar. As in the case of slavery, as well as animal liberation, those in power, whilst being heavily influenced by corporations, have adopted welfarist policies, appearing to address the growing concerns of citizens about the welfare of animals whilst also maintaining a position in which they can control and continue to draw considerable profits from animal use. The main issue in both the case of human and animal slaves is that the use of them as resources generates masses of wealth.
These forms of exploitation in a profit-driven society become even more difficult to challenge. Adam Smith provided a frank analysis that slavery was abolished for the simple fact that the work done by the free person in the end came cheaper than that done by the slave — the free person did not have to have their welfare maintained, be clothed and fed. The same shift is unlikely to happen in the case of animals any time soon.
Abolishing the slave trade, by James Walvin
In the current climate, businesses and corporations are keen to incarcerate animals with a view to using them to generate as much profit as possible through the harvesting of their products, or rearing of them to be killed for meat. Welfarism treats the interests of animals as secondary to those of their owners and simply does not meaningfully take into account the ability to suffer of the individuals in question, be they human slaves or animals.
A society cannot expect fair treatment to be given to those who are owned by others. Increasingly, the horrors of this traffic in human beings were being exposed to public view — the most notorious atrocity involved the slave ship Zong , whose captain had thrown slaves overboard in order to claim insurance for their deaths. Once the British Abolition Committee was established in , abolitionism quickly became a mass movement. Thomas Clarkson had worked tirelessly to assemble damning evidence against the trade, and the abolitionists pioneered many of the tactics of modern pressure groups: logos, petitions, rallies, book tours, posters, letters to MPs, a national organisation with local chapters, and the mass mobilisation of grass roots agitation.
There were even boycotts of consumer goods, as up to , Britons stopped buying the rum and sugar that came from slave plantations in the Caribbean. In just one generation, there had been a sea-change in Christian attitudes on both sides of the Atlantic. His own father, the famous theologian and revivalist, Jonathan Edwards Sr. But the practice could no longer be excused. Historians have worked hard to explain the sudden rise of abolitionism at this juncture in history.
Some emphasise the impact of cultural change and the new bourgeois cult of sensibility; others suggest that abolitionism albeit unwittingly served the interests of the new industrial capitalism; the most recent analysis argues that the key lies in the anxieties and dislocations created by the American Revolution. Clarkson and his allies succeeded because they produced compelling evidence of the cruelty of the trade, evidence presented to Parliament in a famous report and relayed to a wide audience in harrowing narratives of human suffering. If religious argument did not stir people to action, why did abolitionists give it so much space?
For in publication after publication, critics of the slave trade quoted Scripture and rooted their campaign in Christian values and ideals. In the rest of this paper, we will explore the theological ideas of the abolitionists, and consider the lessons for our own world. Christian abolitionists came from across the denominational spectrum and from various parts of the British Atlantic world.
Yet throughout their varied writings, a number of key themes appear again and again. Abolitionists believed passionately in the fatherhood of God and the brotherhood of man. The doctrines of creation, fall and redemption underscored human equality in the eyes of God. The Christian belief in the fundamental unity of the human race clashed with fashionable theories of polygenesis and African inferiority, promoted by infidel philosophers. The most eloquent testimony against ideas of racial inferiority came from black converts to Christianity. Abolitionists pointed to the writings of accomplished Africans: the letters of Ignatius Sancho, the poems of Phillis Wheatley, and the autobiography of Olaudah Equiano.
Working out the logical implications of the text, Equiano argued in favour of racial intermarriage, and went on to marry Susannah Cullen of Soham in Cambridgeshire. Abolitionists believed that common humanity entailed equal rights, especially the right to liberty. Because liberty was a gift of the Creator, men were not free to dispose of it by selling themselves into slavery, nor could they lawfully deprive anyone else of their liberty by force.
Their argument had great appeal. O may that god-like deed, that shining page, Redeem our fame, and consecrate our age! The right to liberty was dear to eighteenth-century minds. The Protestant passion for liberty was fed by Scripture. The emancipation of slaves, they argued, was on the agenda of Jesus, and an outworking of his Gospel of the Kingdom.
Eighteenth-century Christians were imbued with the values of their age. Abolitionist preachers urged their listeners to imagine themselves being enslaved. He was left with a sense of outrage. Thinking about the Golden Rule required people to consider how their actions impacted others, including African slaves on the other side of the Atlantic. Christian benevolence involved sharing the love of God as revealed in Christ.
So as well as fighting for the emancipation of African bodies, abolitionists longed for the deliverance of African souls — redemption was both a physical and a spiritual concept. Methodist and Baptist preachers clashed frequently with slave-owners because they won numerous converts among the slaves, integrated them into their churches, and started to denounce slaveholding. By , around a third of American Methodists were of African descent. The rise of antislavery was accompanied by the dramatic growth of black Christianity.
For many Evangelicals in the late eighteenth century both black and white , the evangelisation of the slaves went hand-in-hand with antislavery activism. Only in the nineteenth century, as they became part of the Southern establishment, did white Evangelicals in the American South make their peace with slavery. In a tragic compromise, they started to soft-pedal the social ramifications of the Gospel. If the God of abolitionists was a benevolent deity, he was also a God of justice who would punish unrepentant sinners. This was a fearful thought.
Abolitionism (animal rights)
But those directly implicated in the trade were not the only ones in the hands of an angry God. But Evangelicals were not alone in warning of collective guilt and national judgements. She became rich, as we do, in the iniquity of her traffick…But what was the sequel? Whilst abolitionist ideas of brotherhood, liberty, benevolence and judgement were rooted in Scripture, the Bible also presented them with a problem, since both OT Israel and the NT church seemed to accept or at least tolerate the institution of slavery.
Abolitionists usually admitted that the Law of Moses did sanction a form of slavery, and that this was legitimate in its time and place. But they distinguished between the perpetual enslavement of Gentiles, and the highly qualified servitude of fellow Jews. In any case, even these slaves were guaranteed better treatment than modern Africans. Since all men were now to be treated as brethren, the Mosaic ban on perpetual enslavement of fellow Israelites was universalised.
Abolitionists maintained that over the long run Christianity was inimical to the institution of slavery. He observed that the enslavement of fellow Christians had been widely forbidden by the church and its bishops, so that slavery largely disappeared from Christian Europe by the twelfth century. In Haiti, for example, many children are sent to work by their families as domestic servants under what's known as the Restavek system — the term comes from the French language rester avec , "to stay with".
These children, numbering as many as , , are often denied an education, forced to work up to 14 hours a day and are sometimes victims of sexual abuse. Then, as now, race is not always the main reason for enslaving someone. In the past, those who were living in poverty, who did not have the protection of kinship networks, those displaced by famine, drought or war were often caught up in slavery.
In the UK, nail salons , restaurants , music festivals and farms have all be found to have people working in slavery. Victims of human trafficking come from all parts of the world and all walks of life.
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There isn't just one type of modern day slavery, it takes many forms. The demand for certain types of goods has propelled slavery's numbers. In the past, the desire for sugar drove the growth in slavery. Now, the global consumption of electronic goods has exacerbated slavery in the Coltan mines of the Democratic Republic of Congo.