Ahojte !Môj blog bol doteraz iba o fotkách a nejakom texte, ktorý nemal nijakú hlbšiu pointu, ale mám taký pocit, že musím zdieľať, čo ma trápi. Nedávno som si pozrela dokumentárny film Earthlings / Pozemšťané. A tu je moja odpoveď na otázku, prečo som sa rozhodla byť vegetariánkou. Okrem toho, že tento rok ukončím Ing. stupeň na Food Science a viem toho možno viac( ako napríklad moji rodičia) z ohľadu chorôb zo živočíšnych produktov a tiež z ohľadu bezpečnosti potravín, ide mi aj on niečo viac. Byť vegetariánkou kvôli sebe by bolo príliš sebecké. Ide o morálku. O etiku. O utrpenie zvierat. Ide o to, že už nechcem míňať peniaze na tieto ohavné činy. Že už ďalej nechcem byť súčasťou tohto systému. Nejde len o jedlo. Ale aj o cirkusy, ZOO. O podujatia, na ktorých sa zabávame na utrpení iných bytostí. Na utrpení pozemšťanov. A o tomto je tento dokumentárny film. Tu je jeho začiatok:
,,Pretože všetci obývame
planétu Zem, všetci sme považovaní za pozemšťanov. V tomto označení nie je
žiadny sexismus, rasizmus alebo speciesizmus (druhová nadradenosť).
Vzťahuje sa
na každého z nás: teplo alebo studenokrvné cicavce, stavovce či bezstavovce.
Vtáky, plazy, obojživelníky a ryby, rovnako ako na ľudí. Pretože ľudia nie
sú jediným druhom na planéte. Zdieľajú ho spolu s miliónmi ďalších
žijúcich bytostí, rovnako ako oni sa s nimi spoločne vyvíjame. Avšak sú to
ľudskí pozemšťania, čo sa snažia ovládať Zem.
Často zachádzajú so svojimi
spoločníkmi a živými bytosťami ako s obyčajnými vecami.
To vyjadruje
označenie „druhová nadradenosť".
Rovnako ako sexismus či rasizmus je
speciesizmus predsudok alebo zaujatý prístup.
V tomto prípade sa
uprednostňujú záujmy vlastného druhu pred záujmami iného druhu.
Ale pokiaľ
nejaké živé stvorenie trpí, neexistuje žiadne morálne ospravedlnenie, ak
odmietame vziať toto utrpenie na vedomie. Nezáleží na tom kto trpí.
Podľa
zákona sa musí utrpenie jednej bytosti považovať za zrovnateľné
s utrpením akejkoľvek inej bytosti.
Samozrejme existujú tu
určité rozdiely, pretože ľudia a zvieratá si nie sú podobní vo všetkých
aspektoch. Otázka nakoľko sme rovnakí, má ale inú podobu.
Uznajme, že zvieratá
nemajú všetky túžby rovnaké ako ľudia. Uznajme, že nechápu všetko rovnako ako
chápeme my. Ale aj tak niektoré túžby máme spoločné a spoločne aj chápeme
niektoré veci. Máme potrebu potravy, vody, prístrešia, spoločenstva, slobodu
pohybu a vyhýbaniu sa bolesti.
Tieto túžby sú nám aj zvieratám spoločné.
Rovnako ako ľudia aj zvieratá rozumejú svetu, v ktorom žijú
a pohybujú sa. Inak by nemohli prežiť.
Tak ako ľudia aj zvieratá
v sebe skrývajú ten magický zázrak vedomia.
Rovnako ako my, len vo svete
nežijú, ale si ho aj uvedomujú.
Ako my sú psychologickým centrom života, ktorý
je unikátny a ich vlastný."
„Potrebujeme iné, múdrejšie a snáď mystickejšie poňatie zvierat.
Človek v civilizácii, ktorý sa vymanil z radu prírody a žije
v komplikovaných, umelých podmienkach, pozerá na ostatné bytosti cez sklo
svojich znalostí a preto ich vidí skreslene a zdeformovane. Chováme
sa k ním povýšene pre ich „nedokonalosť", pre ich tragický osud, lebo
sú oveľa nižšie ako sme my ostatní ľudia. A v tom sa práve žalostne
mýlime. Zvieratá by nemali byť súdené človekom. Pretože vo svete staršom
a úplnejšom ako je naša spoločnosť, sú dokonalé a kompletné, obdarené
vnímavejšími zmyslami, ktoré sme my stratili alebo ani nikdy nemali. Žijú vo
svete hlasu, ktorý mi nikdy neporozumieme. Nie sú to sluhovia, nie sú to poddaní,
sú to iné národy, podliehajúce ako my behu života a času, spolupútnici po
cestách krásnym i krutým svetom." Henry Beston
♥
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Hi everyone !
My blog has been so long time only about photos and some text
that has no deeper point, but I feel like I have to share what's worrying me.I
recently watched the documentary film Earthlings .
And here is my answer to the question why I decided to be a
vegetarian. Event this that I study the last year on the University
programme Food Science and I know more (than my parents, for example) from the
point of view of animal diseases and also food safety, I am even more. Being a
vegetarian for myself would be too selfish. It's morality. Ethics. The
suffering of animals. This is because I do not want to spend money on these
abominable acts. That I don´t want be part of this system anymore. It's
not just about food. But also about the circuses, Zoo. The events where we are
laughing for the suffering of other
beings. To the suffering of Earthlings. And about this is this documentary
film. Here's small part of this film:
Since we all inhabit the earth, all of us are considered
earthlings. There is no sexism, no racism or speciesism in the term earthling.
It encompasses each and every one of us: warm or cold blooded, mammal,
vertebrate or invertebrate, bird, reptile, amphibian, fish, and human alike.
Humans,
therefore, being not the only species on the planet, share this world with
millions of other living creatures, as we all evolve here together. However, it
is the human earthling who tends to dominate the earth, often times treating
other fellow earthlings and living beings as mere objects. This is what is
meant by speciesism.
By analogy with racism and sexism, the term “speciesism” is
a prejudice or attitude of bias in favor of the interests of members of one’s
own species and against those of members of other species.
If a being suffers
there can be no moral justification for refusing to take that suffering into
consideration. No matter what the nature of the being, the principle of
equality requires that one’s suffering can be counted equally with the like
suffering of any other being.
Racists violate the principle of equality by giving greater
right to the interests of members of their own race when their is a clash
between their interests and the interests of those of another race.Sexists
violate the principle of equality by favoring the interests of their own sex.
Similarly,
speciesists allow the interests of their own species to override the greater
interests of members of other species.
In each case, the pattern is identical. Though among the
members of the human family we recognize the moral imperative of respect (every
human is a somebody, not a something), morally disrespectful treatment occurs
when those who stand at the power end of a power relationship treat the less
powerful as if they were mere objects.
The rapist does this to the victim of
rape.The child molester to the child molested.The master to the slave. In each
and all such cases, humans who have power exploit those who lack it.
Might the
same be true of how humans treat other animals, or other earthlings?
Undoubtedly there are differences, since humans and animals
are not the same in all respects. But the question of sameness wears another
face. Granted, these animals do not have all the desires we humans have;
granted, they do not comprehend everything we humans comprehend; nevertheless,
we and they do have some of the same desires and do comprehend some of the same
things.
The desires for food and water, shelter and companionship,
freedom of movement and avoidance of pain? These desires are shared by nonhuman
animals and human beings. As for comprehension: like humans, many nonhuman
animals understand the world in which they live and move.
Otherwise, they could
not survive.So beneath the many differences, there is sameness.
Like us, these animals embody the mystery and wonder of
consciousness. Like us, they are not only in the world, they are aware of it. Like
us they are the psychological centers of a life that is uniquely their own. In
these fundamental respects humans stand “on all fours”,
so to speak, with hogs and
cows, chickens and turkeys.
What these animals are due from us, how we morally
ought to treat them, are questions whose answer begins with the recognition of
our psychological kinship with them.
Nobel Prize winner Isaac Bashevis Singer wrote in his
bestselling novel Enemies, A Love Story’ the following: “As often has Herman
had witnessed the slaughter of animals and fish, he always had the same
thought: in their behavior toward creatures, all men were Nazis.
The smugness
with which man could do with other species as he pleased exemplified the most
extreme racist theories, the principle that might is right”.
The comparison here to the holocaust is both intentional and
obvious: one group of living beings anguishes beneath the hands of another. Though
some will argue the suffering of animals cannot possibly compare with that of
former Jews or slaves, there is, in fact, a parallel. And for the prisoners and
victims of this mass murder, their holocaust is far from over.
“We need another and a wiser and perhaps a more mystical concept
of animals. Remote from universal nature, and living by complicated artifice,
man in civilization surveys the creatures through the glass of his knowledge
and sees thereby a feather magnified and the whole image in distortion. We
patronize them for their incompleteness, for their tragic fate of having taken
form so far below ourselves. And therein we err, and greatly err. For the animal
shall not be measured by man. In a world older and more complete than ours they
move finished and complete, gifted with extensions of the senses we have lost or
never attained, living by voices we shall never hear. They are not brethren;
they are not underlings; they are other nations, caught with ourselves in the
net of life and time, fellow prisoners of the splendor and travail of the
earth”. Henry Beston
♥
