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Extra info for Confronting Cruelty: Moral Orthodoxy And The Challenge Of The Animal Rights Movement

Example text

7) borrowed the term and defined it as “a prejudice or attitude of bias toward the interests of members of one’s own species and against those of members of other species”. He identified the animal research laboratory and the factory farm as the quintessential symbols of speciesism in contemporary society. Elsewhere, Singer (1995a, p. 70) has described wildlife extinction by hunters as “the ultimate form of speciesism”. For most animal rights philosophers (for example Luke 1995) and activists (for example Huskisson in McDonald 1994, p.

Put another way, the animal movement targets the institutional roots of interspecies exploitation by designating factory farming, vivisection and blood sports as cruel and unnecessary exploitation of sentient creatures with serious moral and social consequences for humans. Animal Protection Praxis As Social Problems Work Because of the widespread societal indifference to animal cruelty as a social problem noted by Arluke and Luke (1997), the animal protection movement for the past two hundred years has been characterised by a social problems discourse.

1995). In the aftermath of these two major liberation movements the revulsion from cruelty against blacks and women, and increasingly against some animals, is now a prevailing norm in most industrialised societies of the early 21st century. Thus while cruel practices have largely disappeared, the discrimination and prejudice associated with racism and sexism have not. Cruelty to animals, on the other hand is still widespread and institutionalised due to the prevalence of anthropocentric thinking, ingrained economic interests, and what has more recently been called ‘speciesism’, a concept which social problems scholars include along with the more conventional social problems of racism, sexism and ageism (Ibarra & Kitsuse 1993, p.

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