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Thursday, September 12, 2024

Dam and Deluge: Decoding Tripura-Bangladesh Floods

Ananyo Chakraborty 



Empirical data suggests it was the heavy rainfall caused by monsoon winds and low pressure, not the opening of sluice gates of the Dumbur Dam that prompted the disaster.


In the third week of August 2024, disturbing visuals of people — poor and helpless — relocating to relief camps from their houses submerged under water were seen on social media. With no regard for national boundaries, an unprecedented deluge had affected North Unkoti, Dhalai, Khowai, Gumti and South Tripura districts of Tripura in India, and Kumilla, Chattogram, Noakhali, Feni, Khagrachhari, Maulvibazar, Habiganj, Brahmanberia, Sylhet and Lakshmipur districts of Bangladesh.

A war of words ensued between the Indian and the Bangladeshi sides, with Bangladesh’s Nahid Islam, one of the anti-discrimination students’ movement leaders who is part of the recently-installed Interim Government, commenting that it is India who is responsible for the disaster wrecked upon more than 36 lakh people. The Dumbur Dam, situated in Tripura over the Gumti River that flows into Bangladesh, had released large amounts of water on August 21, after 31 years. Many flood-affected people accused that it was ‘India’s water’ that drowned them. India, by intentionally opening the sluice gates of the Dumbur dam in the middle of the night without informing the Bangladeshi authorities, was accused of unleashing water as a ‘weapon’ against their country.

The Indian authorities regarded these allegations to be factually incorrect. On August 22, the Ministry of External Affairs in a statement claimed that “the catchment areas of Gumti river that flows through India and Bangladesh have witnessed heaviest rains of this year over the last few days. The flood in Bangladesh is primarily due to waters from these large catchments downstream of the dam.”

This line of reasoning has been echoed in a report by the Bangladeshi news portal Prothom Alo. It quoted Sardar Uday Rayhan, an official of the flood security division of the Bangladesh Water Development Board, who said that the seven main rivers of North-Eastern and South-Eastern Bangladesh were already flowing above the danger level. The lunar cycle had caused high tide waters to rise above normal.

Additionally, the low pressure created on the sea had entered the land on August 18, and caused a severe landfall in Tripura and the hilly parts of South-Eastern Bangladesh. Reports suggest that on 19th August, Feni, Khagrachhari, Noakhali, Kumilla, Maulvibazar in Bangladesh and South Tripura in India had received unexpectedly high rainfall, which worsened the flood situation. However, some experts argued that India should have forewarned its neighbour about the dangerous flood situation prevailing upstream.

Empirical data suggests that it was the heavy rainfall caused by monsoon winds and the low pressure and not the opening of sluice gates of the Dumbur Dam which had prompted the disaster. The waters of the Dumbur lake flow into the Gumti River and pass on to Bangladesh. After flowing through large parts of Kumilla, Debidwar, Muradnagar, and Daudkandi, the waters move into the Meghna River system. The rivers Feni and Muhuri, which flooded large parts of South-Eastern Bangladesh, have no connections with the Gumti River and the Feni district is not situated in the Gumti River valley either. Heavy incessant rainfall in Feni and the discharge from the hills caused floods in Khagrachhari and Feni. In Chouddogram in Kumilla, the Dakatia River had overflowed. Due to the saturation of the canals and waterways in Noakhali, the flood waters did not get passages to be drained out. The pressures from the Brahmaputra River system only added to the problem.

Long-term climate trends also support India’s argument. Bangladesh is one of the world’s regions most vulnerable to natural hazards caused by anthropogenic climate change. The World Bank’s 2024 ‘Climate Risk Country Profile’ of Bangladesh stated that about 56% of the country’s population lives in areas most exposed to floods and other natural hazards. The World Bank’s ‘Country Climate and Development Report’ on Bangladesh published in October 2022 regarded climate change-induced flooding as “the most economically draining natural hazard” in the country.

According to the statistics presented by the World Bank’s Climate Change Knowledge Portal, the average annual occurrence of floods was 81 between 1980-2020, which amounted to 26.56% of the total number of natural hazards afflicting the country. Ahsan Uddin Ahmed’s 2006 report titled ‘Bangladesh Climate Change Impacts and Vulnerability: A Synthesis’, in its discussion of the country’s vulnerability to floods listed the following reasons for the occurrence of floods: “huge inflow of water from upstream catchment areas coinciding with heavy monsoon rainfall in the country, a low floodplain gradient, congested drainage channels, the major rivers converging inside Bangladesh, tides and storm surges in coastal areas, and polders that increase the intensity of floodwater outside protected areas.” The report further stated that floods of high intensity occur when the rate of discharge of the river is less than the rate of accumulation of water. These are often caused by inefficient water management infrastructures.

Despite objective facts hinting at a more complicated scenario, tendentious keyboard warriors from both India and Bangladesh got busy bashing each other on social media using reductionist (or untrue) statements. Bangladeshi YouTubers waged a concerted campaign to attack the Indian government. They complained that India has built dams on all 54 rivers draining into Bangladesh and is robbing their country of their fair share of water. Indians retaliated with crude humour about the plight of their neighbours struggling to sustain their lives. Vain invocations of God’s wrath were made in reference to the violence inflicted upon Hindu places of worship by supporters of Jamaat-i-Islami after Sheikh Hasina’s ouster from power in July.

India using water as a ‘weapon’ against Bangladesh is an allegation far from the truth. Only two of the dams built on rivers flowing into Bangladesh from India are large-scale irrigation barrages: the Farakka Barrage on Ganga/Padma and the Gajoldoba Barrage on Teesta. Since these barrages divert a lot of water into water channels towards India, they have been subjects of long-standing disputes between the two countries which will be discussed later in the essay. All the other dams are either hydel dams or check dams. None of these other dams divert river water or affect its flow significantly.

The Nagor, Tangon, Punorbhobha and Atrai rivers flow from Bangladesh’s Dinajpur district into West Bengal’s South Dinajpur and again into Bangladesh’s Rajshahi division. There are check dams present on Tangon, Punarbhaba and Atrai in Bangladesh’s Dinajpur. The rivers of North Bengal: Jaldhaka, Torsha, and Raidak are glacial rivers and their waters are not diverted. There is no diversion of the Brahmaputra River or the Barak River and its tributary Jatinga in Assam. From Mizoram, the Karnaphuli/Khawthlangtuipui River flows into Bangladesh, which only has a hydel dam at the Kaptai Lake in Bangladesh.

In Tripura, none of the North-flowing rivers — Manu, Dhalai, and Khowai — have any dams on them. The Muhuri River has a small check dam named Kalashi. The Gumti River harbours the much-discussed Dumbur Hydroelectric power plant, but there is no diversion here as well. 80% of the rainwater from the Meghalaya hills flows southwards into Sylhet and Mymensingh, forming and replenishing large natural lakes or Haors.

We understand that the current floods have been caused by a complex admixture of long-term and short-term processes shaping the region's riparian landscape. However, the anti-India sentiments harboured by a significant section of Bangladeshis regarding water-sharing cannot be dismissed as completely ludicrous. Their genesis must be traced back to political, economic, and ideological constructions of the past.

The idea that river waters should be ‘owned’ and ‘controlled’ for human needs goes back to the colonial period. Kuntala Lahiri-Dutt and Gopa Samanta, through a discussion of the works of the noted engineer Sir William Willcocks (who was also responsible for the construction of the Aswan Dam in Egypt), showed how the fluvial Bengal Delta was dependent upon ‘overflow irrigation’ by the rivers in the ancient and medieval times. The regime of private property, inaugurated in Bengal by the Permanent Settlement, made land a prized commodity (for maximising revenue demand) meant to be safeguarded from the erratic action of rivers. Later, embankments and irrigation facilities were built to control the river waters.

Similarly, Rohan D’Souza, in his study of the Odisha riparian delta, demonstrated that interests of colonial capital had transformed the delta from ‘flood-dependent’ to ‘flood vulnerable.. An ecological regime based on the forceful control of flood waters and subsequent transformation of fluvial ecologies into land markets (through the reclamation of marshes and alluvial char lands, as has been argued by Debjani Bhattacharyya) was laid out by the British colonial state.

With the Partition in 1947, there was a major change in the ecological regime of the Bengal Delta. Most of the alluvial fertile lands of East Bengal went to (East) Pakistan, while the rivers which drained them flowed through India. In his study of (West) Pakistan, Daniel Haines has argued that river waters had become crucial elements of nation-building in the aftermath of the Partition. Most of the lands in undivided Punjab were dependent on irrigation from the rivers for cultivation. Since the Radcliffe Line had sliced rivers into halves between the two countries, issues of control over the waters got translated into issues of sovereignty. Rivers became ‘national’. Both countries tried working out arrangements to ensure an equitable sharing of river waters. The 1960 Indus River Water Treaty, though with its share of problems, was a success.

The situation in the Bengal Delta was more complicated. Joya Chatterji showed that Murshidabad, despite being a Muslim-majority district, was brought into India due to the Congress’ insistence to keep control over the Ganga waters. The Ganga moved southwards into its lower course from this district, and if the river went into Pakistan, the Congress feared that Pakistan might arm-twist India into submitting to an inequitable water-sharing arrangement. There were several border disputes over control of river waters and the islands formed on them in the 1950s and 1960s. India and (East) Pakistan shared 54 rivers, as mentioned earlier, and in almost all cases, the latter was the lower riparian. (East) Pakistani authorities were anxious that India would deprive them of their waters. Things came to a head when India commissioned the building of the irrigation barrage at Farakka in Murshidabad over the Ganga/Padma River.

The 2,240-meter-long Farakka barrage, by diverting 40,000 cusec waters from the Ganga River into the Bhagirathi, was intended to serve two main purposes for India — increasing the navigability of the moribund Hooghly River, which was endangered due to the Damodar Valley Corporation project, and create convenient rail and roadway connection between south and north West Bengal. The (East) Pakistani (and later the Bangladeshi) authorities vehemently opposed the project. They feared that the dry season flow of the Ganga would be significantly hampered.

Surprisingly, this concern had been echoed by Kapil Bhattacharya, a Superintendent Engineer of the West Bengal Irrigation Department, who, in his book titled Bangladesher Nod Nodi Porikolpona first published in 1954 and reprinted in 1959, had presented a serious critique of the Farakka barrage plan. He saw it as prompted by capitalist interests. Apart from severely affecting the agrarian ecosystem surrounding the Ganga/Padma in (East) Pakistan, the barrage, he argued, would cause devastating floods in Bihar and Malda, and the rapid siltation of the Hooghly River. He also warned that the fierce rivers of North Bengal (the likes of Kushi, Mahananda and Teesta) might bring down significant amounts of water and flood large parts of the region. Going forward with Sir Willcocks’ earlier suggestion of building a dam below the source of the Mathabhanga River in Nadia was the rational solution for Bhattacharya. Despite having noble intentions, his opposition to the project was not viewed kindly by the Indian authorities, and he was termed a Pakistani spy by a section of the Indian journalists.

After the barrage became operational in April 1975, a historic long march from Rajshahi to Chanpaibabganj in demand of decommissioning the project was led by the nonagenarian mass leader Maulana Abdul Hamid Khan Bhashani. He accused India of depriving Bangladesh of Padma waters. At the diplomatic level, the Bangladeshi government accused India of violating principles of mutual cooperation in water-sharing. Although India and Bangladesh signed the Ganga Water-sharing agreement in 1996 (which stated that both the countries would receive 35,000 cusec flow in alternate 10-day cycles between March and May), the woes of Bangladesh were far from being mitigated, mainly due to climate variability. Kapil Bhattacharya’s ominous predictions have been vindicated, and apart from Bangladeshi politicians, Indian leaders like Nitish Kumar have also called for the removal of the barrage.

The dispute regarding the Teesta River is more complicated, since Mamata Banerjee, the Chief Minister of West Bengal, has opposed the arrangement of reserving 42.5% of its waters for India and 37.5% for Bangladesh. According to Banerjee, this would lead to the drying up of approximately one lakh hectares of land in North Bengal, thereby seriously affecting agriculture. The claim is only partially true.

Apart from Teesta, the northern part of West Bengal is primarily drained by glacial rivers like Torsha and Jaldhaka which do not have any diversions. Also, the irrigation potential of Teesta has been seriously compromised due to the rapid accumulation of alluvial soil due to the Gajoldoba barrage, climate variability, and the alleged illegal extraction of sand from the river beds. There has been no significant effort on part of the West Bengal government to solve the problem, which in turn is already affecting thousands of farmers in the region. Meanwhile, the Chinese authorities have proposed to invest $1 billion to dredge the Teesta River and build embankments to form a single manageable channel. India is opposed to this, owing to fears of Chinese intrusion near the strategically important ‘Chicken neck’.

The controversy regarding the proposed Tipaimukh dam on the Barak River rests on anxieties regarding the future of the endangered Haors in Bangladesh. In recent years, Bangladeshi public opinion towards India has veritably turned sour after Bangladesh allowed the latter to draw 1.82 cusecs of water per second from the Feni River in 2019 to help the inhabitants of Sabroom in Tripura.

The colonial legacy of extending sovereign control over river waters, the fateful Partition of 1947, and the ill effects of anthropogenic climate change plague people of both countries today. When I am writing this piece in the comfort of my privileged dwelling, lakhs of people in Tripura and South-Eastern Bangladesh are fighting against their present predicament to secure an uncertain future. Rivers flow along the line of least resistance. They care little about national boundaries. Or about who is a Hindu or a Muslim. Vigorous attempts to demarcate ‘national’ rivers with little regard towards preserving the fluvial ecologies of the Bengal Delta will invariably cause ‘international’ hazards like what we are witnessing today. What now? I am no expert to suggest any remedy. I am a fool trying to stop a forest fire with a bucketful of water. I earnestly hope that I am not the only one. 

 I would like to extend my heartiest gratitude to my dear friend Srestha Majumder for her constant encouragement and valuable inputs during the process of writing this piece. Nahid Rahman sent me important resources which came in handy: many thanks to him too. In the age of rampant misinformation, illuminating Facebook posts by Alakes Guchhait have been godsent. Lastly, the brilliantly committed on-ground reportage of the flood situation by Ganashakti has been a source of great inspiration to me.

The writer is a post-graduate from the Department of History, University of Delhi. The views are personal. This article was first published in the Lokayata blog on August 30, 2024.


Assembly Polls: SKM to Campaign for BJP’s Defeat in Haryana, Jammu & Kashmir



Ravi Kaushal 

The constituent organisations of the farmers’ collective will run door-to-door campaigns, highlighting the non-fulfilment of promises over MSP, withdrawal of cases.

Representational Image. Image Courtesy:  PTI

New Delhi: The Samyukta Kisan Morcha (SKM), a collective of farmers organisations that spearheaded historic movement against three repealed farm laws, has announced that it will campaign against the ruling Bharatiya Janata Party (BJP) in the Haryana and Jammu and Kashmir Assembly elections scheduled to take place October.

SKM leaders said that its constituent organisations would conduct door-to-door campaigns and appeal to people to not to vote for the saffron party as it failed to deliver on its promise of minimum support price (MSP) as per the suggestion of Swaminathan Commission recommendations of paying 1.5 times the comprehensive cost. 

Constituted in 2004, the National Commission on Farmers, headed by leading agriculture scientist late M S Swaminathan, had recommended that farmers must get 1.5 times of the total cost incurred on inputs in agriculture.

Farmers’ groups have maintained that the Commission on Agriculture Costs and Prices (CACP), the central body responsible for announcing the MSP for acquiring foodgrains from farmers, has been employing a wrong methodology for calculating the input costs of seeds, fertiliser, herbicides, pesticides, diesel and harvesting. While the CACP has used the A2 + FL formula, the farmers have been asking for C2+ 50% for fair returns on the produce. A2 covers major costs, such as fertilisers, pesticides, herbicides and diesel among other costs and FL implies unpaid family labour. C2 refers to comprehensive costs, which also cover rents and forgone interest on land, apart from traditional costs.

Mahapanchayat in Hisar

The SKM’s Haryana unit said it would organise a massive meeting of workers, farmers and employees (permanent and contractual) in Hisar on September 7, to launch the campaign in the state.

Inderjit Singh, one of the key functionaries of SKM, told NewsClick over the phone that although the decision to hold such a campaign was in the agenda of SKM’s national executive meeting on July 10 in New Delhi, it was formally cleared on August 20 in Bhiwani where all constituent organisations gave their consent.

“We are very clear that we will expose the government’s corporate-communal nexus; their anti-farmer and anti-worker character and punish by defeating them,” said Singh, who is also a leader of the All-India Kisan Sabha (AIKS).

The septuagenarian leader went on to add that the joint programme had been convened with active participation of Central Trade Unions. “We snatched five seats (from BJP) in Lok Sabha elections (in Haryana). We will repeat the Assembly elections too,” he added.

‘Haryana CM Misguided us’

Suresh Koth, leader, Bharatiya Kisan Mazdoor Union, told NewsClick over the phone that farmers were agitated because the promises made during the farmers’ movement were not fulfilled. “Consecutive CMs kept misguiding us over MSP. The police cases registered during the agitation have still not been withdrawn,” he added.

After Prime Minister Narendra Modi announced the decision of repealing the farm laws, the Centre, through its Secretary (Farmers Welfare) Sanjay Agarwal, had assured the SKM leadership that it would form a committee, including representatives from the Centre and state governments, agriculture scientists and farmer leaders from different unions with the mandate to devise methods to implement MSP.

Agarwal’s letter dated December 9, 2021 also noted that the Union government in principle agreed to withdraw criminal cases by its agencies for participation in the historic struggle and it would appeal to the state governments to withdraw the cases, too. The Centre will also hold a discussion on the provisions impacting farmers in the Electricity Amendment Act, the letter added.

In a statement, SKM said, “The massive setback suffered by BJP across India in the just concluded 18th Lok Sabha elections -- NDA lost in 159 rural constituencies -- was mainly due to the anger among farmers, workers, youth and marginalised sections including Minorities, Dalits and Adivasis against the pro-corporate policies imposed by the Modi Government. Another drubbing to BJP in these Assembly elections will amount to a litmus test for farmers to make certain their victory in the struggle across India against the corporatisation of agriculture and in defence of their livelihoods.”

On Haryana, the statement said, “The Haryana Chief Minister had attempted to misguide the farmers by falsely claiming MSP for 24 crops consciously hiding the fact that the procurement rate is not based on C2+50% but the current rate of A2+FL+50%.

“The C2+50% rate of paddy, one of the major crops of Haryana is Rs.3012/qntl while the current rate is Rs. 2300/qntl means less by Rs.712/qntl. Paddy farmers alone in Haryana had a loss of Rs.3851.90 crore in the year 2023-24.”

The SKM said similarly, the workers’ movement was also consistently in struggle demanding minimum wages of Rs.26,000/ month, rolling back of four pro-corporate labour codes and regularisation of jobs in schemes, including Anganwadi, Asha and Mid-Day Meals.

The BJP-led state government in Haryana and the Modi government that rules over the Union territory of Jammu Kashmir through the Lieutenant Governor, had brutally ignored these huge mass sections of the working population, it said.

Tuesday, September 10, 2024

Animal Activists are “Poor in Spirit”


 
 September 10, 2024
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Photo by Suzanne Tucker

In the first beatitude, Jesus says, “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.” The analogous blessing from the Sermon on the Plain, in the Gospel of Luke, is more straightforward. Jesus says, “Blessed are the poor.” The text from the Sermon on the Mount in the Gospel of Matthew is a little ambiguous.

Commentators frequently interpret ‘poor in spirit’ to mean those who have a humble attitude toward God. It implies an openness to the divine will and presence. Only by working to empty ourselves of selfish desires do we leave room for God to fill the space. Similarly, this emptying allows us to recognize the divine presence in others.When we’re poor in spirit, we can sense God telling us it’s wrong to kill animals and cause them to suffer. When we’re poor in spirit, we can see the divine presence in all, including other creatures, no matter how different they look on the outside. Finally, when we’re poor in spirit, God gives us the energy to pursue animal liberation.

Syl Ko is a writer known for highlighting the ways in which race, species and gender are interconnected. Along with her sibling, she wrote the book Aphro-ism: Essays on Pop Culture, Feminism, and Black Veganism from Two Sisters. Ko studied philosophy at San Francisco State University and the University of North Carolina, Chapel Hill.

Like many of the activists and scholars I highlight here, Ko didn’t employ spiritual language to describe her adoption of an animal-rights perspective, but it certainly could be described that way, with a sufficiently perennialist and panentheistic theology. Ko’s anti-speciesist insight was possible because of her openness to the divine will.

Ko was perhaps six or seven when she realized chicken bones were bones formerly inside animals’ bodies. “I remember the whole night I was just really hard on myself that I never made the connection,” Ko said in an interview with McGill Daily. “Then I started to hide the meat from our meals in my shoes, and I would go flush it down the toilet.“

Steven Best is co-founder of the Institute for Critical Animal Studies and the North American Animal Liberation Press Office. His work frequently provides justification for the Animal Liberation Front and seeks to link the nonhuman movement with the broader left. He is an associate professor of philosophy at the University of Texas at El Paso.

Best explicitly described his conversion to animal-rights consciousness in religious terms. “I experienced something sacred within the bowels of the profane,” he wrote on his blog. “I was in Chicago, driving about 2 am, half-drunk and goddamn hungry. I pulled into a White Castle fast food restaurant and ordered a double cheeseburger.”

Best was usually content with a single cheeseburger. There was something about the two cheese slices and two meat patties that seemed so excessive, gross, and steeped in violence that he felt nauseated. For the first time in his life, Best made the connection between the food in his hands and the body of a living animal.

“I spit the vile flesh out of my mouth in utter revulsion,” he said. “I stumbled around in a dietary no-man’s-land for two months, not knowing what to eat, not wanting this consciousness but unable to shake it.” Thankfully, Best met some vegetarians who reassured him and steered the future animal-rights scholar in the right direction.

Ingrid Newkirk is the cofounder of People for the Ethical Treatment of Animals. She is the most influential nonhuman activist of her generation. Besides running PETA, she is the author of a number of books, including Animalkind: Remarkable Discoveries About Animals and Revolutionary New Ways to Show Them Compassion.

As many in the nonhuman movement are, Newkirk is an atheist. However, when we enlarge our concept of the God to include all goodness, we can argue the value she saw in our fellow creatures was the divine presence. Newkirk began to accept the implications of this value and it led to a profound shift in her thinking.

“As an animal cruelty officer, I went to a farm in Maryland, and they had abandoned all the animals,” Newkirk told WWTW. “All the animals were dead except one pig. I gave him water and put him in the truck to go to the vet. And on the way home, I thought, I wonder what I will have to eat for dinner tonight.”

Newkirk realized she had frozen pork chops at home. Suddenly, she connected the dots, thinking about the pig who she was bringing to the veterinarian. The contradiction of prosecuting people for animal cruelty while she continued to eat meat was too much for Newkirk to bear. She became a vegetarian.

Faraz Harsini is a scientist at the Good Food Institute, where he researches cultivated meat. Additionally, he is the founder of Allied Scholars for Animal Protection, which seeks to bring nonhuman advocacy to different academic settings. Farsini has collaborated with groups like PETA, Humane Society of the United States and others.

Like a great number of those I discuss here, he became vegetarian first and then vegan. Farsini made the initial change after someone accused him of hypocrisy. Instead of staying defensive or cynical, Harsini recognized and responded to the call of God, or, to put it in secular terms, the call of conscience.

For Harsini, the initial change resulted from a disagreement, in which he opposed buying a fish as part of Persian New Year celebrations. “It’s a tradition to keep live goldfish in water tanks, symbolizing life and freedom,” he said in an interview with Farm Animal Rights Movement. “Ironically, many fish suffer and die during this process.”

Harsini’s friend told him it made no sense to be advocating for this fish while he was eating other fish. The comment initially upset Harsini, but it got the scientist thinking and eventually led him to an anti-speciesist perspective. For many, who aren’t so poor in spirit, this wouldn’t have been possible.

Leah Garcés is the president of Mercy for Animals. Previously, she oversaw campaigns in 14 countries at the World Society for the Protection of Animals and launched Compassion in World Farming in the United States. She’s written a couple books, including Grilled: Turning Adversaries into Allies to Change the Chicken Industry.

She became vegetarian, as people frequently do, when she became aware of the inconsistency in her feelings toward animals and her diet. When we love our fellow creatures, as Garcés does, we love God, who is present in all. This is one of my favorite aspects of a panentheism. Fighting nonhuman exploitation becomes a religious duty.

“I grew up in the swamps of Florida, watching wild ducks raise their young in my mom’s flower beds,” Garcés recounted to Planetary Press. “I grew up with the conviction that these ducks, and all animals, have rich inner lives and could experience joy, love, and families, just like us.”

Garcés was deeply upset when she saw a documentary about factory farming as a teenager. Despite her affection for animals, Garcés realized she was complicit in their abuse. Rather than suppressing these negative feelings, Garcés chose to dedicate her life to protecting God’s creatures.

Ronnie Lee is the founder of the Animal Liberation Front, who, in recent years, has changed his focus to vegan education and electoral work. The Green Party of England and Wales has been Lee’s vehicle in politics. He hosts an online news show, called Slash the Banner, with his wife, Louise Ryan.

Having spent many hours interviewing Lee, I know he’d never describe his transition to vegetarianism as spirituality inspired. However, it can be interpreted that way with a broad definition of God. The divine isn’t an old man in the sky. That’s a metaphor which can serve a practical purpose, but is also limiting.

Lee’s sister was dating a vegetarian, who opposed killing animals. This simple rationale was a profound challenge to Lee. As he said in one of our conversations: “I spent about three nights staying awake thinking about this, and it playing on my mind, and me trying to find some excuse to carry on eating meat.” Ultimately, he listened to God.

Corey Lee Wrenn is the author of a number of books about animal rights. These include Animals in Irish Society: Interspecies Oppression and Vegan Liberation in Britain’s First Colony. She is also the founder of Vegan Feminist Network and a co-founder of the International Association of Vegan Sociologists.

As a teenager, Wrenn was poor in spirit, so when she was confronted with the violence of our food system, she became a vegetarian. “I was watching a cooking program with my mom,” Wrenn said on the Sentientism podcast. “The guy went to a butcher shop in the program. There were pigs heads hanging from chains. That was the moment.”

The imagery made a connection for her in a visceral way. The meat she ate came from a once living animal. Surely Wrenn knew this before, but the cooking program made it more difficult to avoid. Wrenn announced she wouldn’t consume flesh again. Her mother was skeptical, but Wrenn stuck to the pledge.

Paul Shapiro is the the author of Clean Meat: How Growing Meat Without Animals Will Revolutionize Dinner and the World. He is CEO of Better Meat Co. and host of the Business for Good podcast. Previously, he founded Compassion Over Killing, now Animal Outlook, and served as a vice president at HSUS.

At an early age, Shapiro recognized what we might term a divine spark in our fellow creatures. “I basically figured that we don’t have to eat animals,” Shapiro said on the Cultivated Meat and Future Food podcast. “And so if I had my choice between committing violence against them or not, I would really rather just live and let live.”

Priya Sawhney is a co-founder of Direct Action Everywhere. As part of her activism, she has disrupted events featuring Amazon CEO Jeff Bezos and Vermont Senator Bernie Sanders. Sawhney has been arrested a number of times and faced a variety of felony charges. She seems indomitable.

In an interview on the YouTube channel RenaissanceMarieAustin, Sawhney explained she had long been sympathetic to the suffering of animals. It upset her to see others treat God’s creatures with such callousness and disrespect. The reality of industrial agriculture came as a great shock.

“I grew up India where I saw a lot of stray dogs,” Sawhney said. “I really didn’t like it when I saw people bullying them, throwing rocks at them, you know, just treating them like they’re not living beings. To me, that was the worst thing that was happening. Then I started learning, ‘Oh wow, there’s factory farming.’”

Andrew Linzey is an Anglican priest and theologian. He is the author of many books making a Christian case for nonhuman rights. These include Animal Theology. Linzey is the founder and director of the Oxford Centre for Animal Ethics and the editor of the Journal for Animal Ethics.

While I have to translate the motivations of most of the activists and scholars I write about here into spiritual language, he is very clear about the religious motivations of his concern for nonhumans. From Linzey’s description, it sounded as if his Christian identity came first.

“When I was in my teens I had a series of intensely religious experiences,” he told Satya magazine. “They deepened my sense of God as the creator of all things. And they also deepened my sensitivity towards creation itself so that concern for God’s creatures and animal rights followed from that.”

Carol J. Adams has written a long list of titles, most famously The Sexual Politics of Meat: A Feminist-Vegetarian Critical Theory. It has been translated into German, Chinese, Japanese, Korean, Turkish, Portuguese, Polish, Spanish, and French. In the 1970s, she helped launched a hotline for battered women in upstate New York.

Adams traced her vegetarianism to the killing of a horse, one she adored, after her first year at Yale Divinity School. Because Adams was poor in spirit, she was able to sense God telling us it’s wrong to eat animals. Most people dismiss these troubling intuitions. It’s to Adams’ credit she didn’t.

“I returned home,” she recounted to Nervy Girl. “As I was unpacking I heard a furious knocking at the door. Our neighbor greeted me as I opened the door. He exclaimed, ‘Someone has just shot your pony!’ I ran, with my neighbor, up to the back pasture behind our barn, and found the dead body of the pony I had loved.”

That evening, Adams was eating a hamburger, when she stopped mid-bite. The incongruity was too much. She was mourning one animal, while eating another. Adams couldn’t summon a defense of her ethical favoritism and so she became a vegetarian. Like Saint Paul in Damascus, the scales were falling from her eyes.

Christopher ‘Soul’ Eubanks is the founder of APEX Advocacy, which seeks to increase the numbers of people of color who participate in animal activism. He has volunteered with a variety of groups, including the Humane League, Anonymous the Voiceless, PETA, the Animal Save Movement, Mercy for Animals and others.

Eubank’s embrace of an anti-speciesist consciousness seemed to be the result of following the divine will wherever it led him, reflecting a humble attitude toward God. We should all aspire to this. Of course, that doesn’t mean we abandon reason and judgement, which help guide our inchoate sentiment.

“When I saw animals suffering, I thought about all the injustices that I saw happening to Black and brown people,” Eubanks told the Humane League. “I didn’t feel it was morally consistent for me to advocate against one form of oppression while contributing to another form of oppression.”

Sue Coe is a political artist and illustrator whose work frequently includes animal-liberation themes. Her pieces have been collected in a series of books, such as Cruel: Bearing Witness to Animal Exploitation. She received the Lifetime Achievement in Printmaking Award from the Southern Graphics Council International.

Growing up in England in the aftermath of World War II, near bombed-out ruins and a slaughterhouse, Coe came to see the divine — whatever she might have called the concept — in all, including our fellow creatures. That insight has informed her work throughout what is now a long, accomplished career.

“Art always has to go beyond human health, human drama, and human issues,” Coe said in an interview with Artforum. “As a child, I was forced to see the correlation between war, violence, and fascism, and animal cruelty and abuse. Once I figured that connection out, so early on, I realized that the Other is always at risk.”

Wayne Hsiung is the co-founder of Direct Action Everywhere. Since then, he’s launched a nonprofit called The Simple Heart Initiative, which seeks to expand the movement for open rescue. Hsiung also maintains a popular animal-rights blog and podcast, which share The Simple Heart name.

The activist told the YouTube channel VeganLinked he became vegan after his childhood dog died. This was prompted by feelings of guilt about the ways he and his family had not heeded the call of conscience or what might be called the will of God in their treatment of the animal.

“She lived in the laundry room for the first couple years of her life,” Hsiung said. “We didn’t have any experience raising animals, so my parents thought it was appropriate to hit a dog. That’s the way we disciplined her. It was not cool. We stopped eventually when we figured out this is a member of our family. This is not some sort of toy.”

More than that, though, Hsiung felt guilty about not visiting the dog when she was sick. He was studying for graduate school and ultimately didn’t see the animal before she passed. Hsiung resolved to do something important in her honor, and for him that was finally going vegan, after being vegetarian for some time.

Karen Davis was the founder of United Poultry Concerns, a group which seeks to address the treatment of domestic fowl. As part of her work, she ran a chicken sanctuary in Virginia. Davis was also the author of several books, including The Holocaust and the Henmaid’s Tail: A Case for Comparing Atrocities.

“I grew up in a meat-eating household in Pennsylvania,” she told the Eugene Veg Education Network. “Although I have always loved animals and hated animal cruelty, I ate animal products so unthinkingly that, while arguing at the dinner table with my father about hunting, it would be over a plate of dead animals.”

Ultimately, her inspiration for giving up meat came from a religious source. Davis read a famous essay by Leo Tolstoy called The First Step, in which the Christian pacifist recounted his visits to Moscow slaughterhouses and argued for vegetarianism. The article was originally a preface to someone else’s book.

Josh Harper was a member of Stop Huntingdon Animal Cruelty, a global pressure campaign which sought to close a notorious vivisection firm. Like some of those I mention here, he served time in prison for his activism. Among other things, Harper is now a volunteer archivist of movement history.

In various outlets, he’s mentioned the influence of hardcore music in his adoption of veganism. For many campaigners of his generation, this politicized scene was deeply formative. Fundamentally, however, his decision came down to a desire not to harm other creatures, who we could say bear the imprint of God.

“I went vegan because I can’t stand the idea that someone would needlessly suffer and be confined so that I can eat or dress myself,” Harper told Vegan Skate Blog. “Its very simply the right thing to do.” I believe most people know, deep down, it’s the right thing to do, but they’re not poor enough in spirit to follow the intuition.

lauren Ornelas is founder of the Food Empowerment Project, a food justice non-profit that promotes veganism. As a teenager, she started the first high school nonhuman liberation group in Texas. In a similar, trailblazing fashion, Ornelas was the first woman of color inducted into the Animal Rights Hall of Fame.

Ornelas’ dietary journey wasn’t linear. However, in recognizing the moral worth of other creatures, she recognized their shared divine origin. “I went vegetarian as I didn’t want to contribute to the suffering of non-human animals or be responsible for separating them,” Ornelas explained to Authority Magazine.

Alex Hershaft is a Holocaust survivor and the co-founder of Farm Animal Rights Movement. He organized national non-human liberation conferences, World Day for Farmed Animals and other initiatives. Hershaft served on the boards of a number of organizations, including Jewish Veg and the American Humanist Association.

Perhaps he would use different language to describe the experience, but I believe, from a religious perspective, Hershaft came to see God was present in other beings, like God was present in humans. This realization, which came after a visit to a slaughterhouse in the 1970s, completely reordered his life.

“I suddenly came across piles of hearts, lungs, heads, hooves, and discarded body parts,” he said in a FARM interview. “Very quickly, I made the association with the piles of body parts I saw in Auschwitz, the use of cattle cars to transport people to the gas chambers, [and] the crowding in wood containers of the victims.”

Angela Davis is primarily recognized as a socialist, feminist and anti-racist, but she’s also made clear her leftist sympathies cross the species barrier. Davis, of course, is a world-famous intellectual, best known for her autobiography or maybe the later title Women, Race and Class. She was a longtime member of Communist Party USA.

“Most people don’t think about the fact that they’re eating animals,” Davis said in an interview with Grace Lee Boggs, explaining her veganism. “When they’re eating a steak or eating chicken, most people don’t think about the tremendous suffering that those animals endure simply to become food products to be consumed by human beings.”

The vocabulary of Marxism is very dissimilar to the vocabulary of religion. Still, using an expansive understanding of the divine, I think we can say, in following her ideals through the unfamiliar territory of anti-speciesism, Davis is following the path God has laid before her. She’s remarkably poor in spirit.

Tom Regan was a philosopher specializing in nonhuman ethics. His most influential book was The Case for Animal Rights, which was inspired by Immanuel Kant. Regan was also a cofounder of the Culture and Animals Foundation, a nonprofit that continues to support artistic and intellectual work which benefits other creatures.

He had accepted the merits of vegetarianism on an abstract level, but it wasn’t until the death of a beloved dog, Gleco, that Regan and his wife changed their personal habits. The couple seemed to generalize the inherent value or divine spark they recognized in their companion to creatures humanity typically exploits.

“I often say that reason can lead the will to water but only emotion can make it drink,” he explained in a statement quoted by the Vegetarian Resource Group. “We saw the animals we ate in the same way that we saw Gleco. Well, when the mind and heart are on the same page, that sealed the deal for us.”

Jane Velez-Mitchell is a former network television anchor who left the mainstream media and founded UnchainedTV, a non-profit which produces videos dedicated to animal liberatation and veganism. Among other honors, she has received a Compassionate Leadership Award from Mercy for Animals.

Velez-Mitchell was a vegetarian when she interviewed Howard Lyman, a fourth generation cattle rancher turned animal advocate, who compared milk to liquid meat. Velez-Mitchell was newly sober and wanted to put her deepest principles — or, to use the spiritual language, the will of God — into practice. So she became vegan.

“I wrote a book about what I call my three miracles: getting sober, coming out as gay, and going vegan,” Velez-Mitchell told VegNews. “When you get sober, you get clarity. I realized I couldn’t lie to myself about my sexual orientation. And then I started realizing that my behavior wasn’t in alignment with my values. I began thinking about factory farming.”

Marc Bekoff is a biologist, ethologist and behavioral ecologist. He is the author of a long list of titles, including The Emotional Lives of Animals: A Leading Scientist Explores Animal Joy, Sorrow and Empathy — and Why They Matter. Bekoff is a cofounder of Ethologists for the Ethical Treatment of Animals.

“My vegan journey probably started when I was about two or three years old,” he said to Vegan FTA, recounting stories his mother told him. “She said that I could feel the joy, pain, anxiety, or stress of an animal when I was very young.” Empathy is a spiritual endeavor, as it involves one being recognizing the shared divinity in another.

Nicoal Sheen is a former spokeswoman for the North American Animal Liberation Front Press Office. She is now a certified yoga instructor and the author of a number of texts, including a zine of vegan recipes, called Do No Harm, Eat No Crap. Sheen became vegetarian in high school after watching the PETA short Meet Your Meat.

“I had always considered myself an ‘animal lover,’ yet I was oblivious to how I actively contributed to the pain and suffering of other animals,” she said in an interview with Meatless Movement. The future spokeswoman was able to process this new information in a productive way because she was poor in spirit.

Christopher Sebastian is a journalist and lecturer on nonhuman rights. He writes about food, politics, media, pop culture, and animals. Sebastian teaches in the School of Journalism, Media, and Visual Arts at Anglo-American University in Prague. He became vegan after reading the book Skinny Bitch.

Sebastian was riveted as the bestseller pivoted away from a discussion of diet into a conversation about the exploitation of God’s creatures. “That was so much more emotionally arresting, and, of course, unexpected for me, that it was just an immediate shift as soon as I put the book down,” he said to Vegan FTA.

Jo-Anne McCarthur is a photojournalist and animal-liberation activist. She was the subject of a documentary, called The Ghosts in Our Machine. Her photographs documenting the treatment of nonhumans have been collected in a number of books, including We Animals. McCarthur runs a media agency that shares the same name.

She became vegan while interning at Farm Sanctuary. “I found myself in a pasture brushing my new friend Arbuckle,” McCarthur wrote in a Medium post, reminiscing about an elderly steer. “The only non-vegan thing I had with me at the sanctuary was a pair of boots. Leather boots. And I was wearing them that day.”

The photographer realized she didn’t want to wear clothes made of creatures like Arbuckle. McCarthur decided to abstain from animal products going forward. She recounted feeling at peace, intellectually, psychologically, emotionally and ethically. One might add spiritually, which is roughly synonymous with those terms.

Bruce Friedrich is co-founder of the Good Food Institute, which is leading the effort to accelerate the development of cultivated meat. Previously, he worked for PETA and Farm Sanctuary. Outside of the animal movement, Friedrich spent a few months in prison for damaging a fighter jet as part of an anti-war action.

He was another whose anti-speciesism was inspired by a religious source. Friedrich was first vegan for human-rights and environmental reasons, then he read one of Linzey’s books, specifically Christianity and the Rights of Animals. Friedrich was running a Catholic Worker hospitality house at the time.

“It changed my life,” he wrote in National Catholic Reporter, recalling the title’s impact. “As a result of my prayer over Linzey’s work and conversations with my spiritual director at St. Aloysius Catholic church, my focus turned to animal protection…  By any measure, what happens to farmed animals today is anti-Christian.”

Nirva Patel is the executive director of the Brooks McCormick Jr. Animal Law & Policy Program at Harvard Law School. She was a producer of the documentary Game Changers, about vegan athletes, and serves on the board of Farm Sanctuary. Patel was also influenced by her faith. In her case, that’s Jainism.
“Growing up in a Jain community, I always had that sense for suffering and for animals,” she told Young Jains of America. “I did consume dairy, ghee, milk, and cheese… It’s a common oversight to recognize the violence limited to the meat industry, but there is an egregious amount of cruelty just in the dairy industry.”
Peter Singer is the most influential anti-speciesist philosopher alive. He’s the author of a number books on a range of subjects, but the most important, for our purposes, is Animal Liberation. It’s a title that is often credited with rejuvenating the nonhuman-rights movement and inspiring multiple generations of activists.
Singer began to take vegetarianism seriously after a discussion with Richard Keshen, a fellow graduate student at Oxford, who abstained from meat for moral reasons. “Within a week or two, I said to my wife, who was here with me, ‘I think we have to change our diet,’” Singer recounted in an interview with Sung Hee Kim.
Of course, many people are convinced of the merits of vegetarianism, but that doesn’t lead them to actually change their habits. Singer did, because he was poor in spirit. The rest, as they say, is history. Despite the limitations of his utilitarian view, the philosopher helped millions consider animals in a more favorable light.
Genesis Butler is an animal-rights activist and one of the youngest people to ever give a TEDx talk. She has worked with Farm Sanctuary, HSUS, Mercy for Animals and other organizations to spread her compassionate message. She’s currently an ambassador for Earth Day’s Foodprints for the Future.
Butler became vegan at an early age. “I started to ask a lot of questions, like where my food was coming from, and my mom finally told me how we had to eat animals and kill them for my food,” she said on the All About Change podcast. “That really devastated me, and I was like, ‘I don’t want to eat this again,’ so then I went vegan.”
Young kids, who aren’t burdened by decades of speciesist socialization, often have an easier time seeing the divine presence in animals. I imagine this wasn’t exactly what Jesus had in mind when he said we must become like little children to enter the kingdom of heaven. Still, I don’t think it could be too far off.
Kim Stallwood has held a variety of positions in the professional animal movement. For instance, he’s a former national director of PETA and executive editor of Animals’ Agenda. Stallwood wrote a memoir, called Growl: Life Lessons, Hard Truths, and Bold Strategies from an Animal Advocate.
He gave up meat after getting in an argument with a vegetarian friend about his summer job at a slaughterhouse. “Eventually, I realised that what I had been responsible for was wrong,” Stallwood recalled to Vegan FTA. Inspired by a friend, he listened to his quiet, innermost voice — what we might call the voice of God.
Melanie Joy is a social psychologist and author. She’s written a number of books, including Why We Love Dogs, Eat Pigs, and Wear Cows: An Introduction to Carnism. Joy is also the founder of the nonprofit group Beyond Carnism. She is a recipient of the Ahimsa Award, the Peter Singer Prize and the Empty Cages Prize.
Joy initially became vegetarian for health-related reasons. She ate a burger contaminated with campylobacter that made her so sick she couldn’t imagine consuming flesh again. Then she started learning about the suffering of our fellow creatures on farms and the other costs of animal agriculture.
“But what shocked me in some ways even more than what I was learning was that nobody I talked to was willing to hear what I had to say,” Joy told Vox. “I mean, the response was almost always something like, ‘Don’t tell me that, you’ll ruin my meal.’” This reaction fascinated her and became a focus of her research.
There’s a psychological explanation for it, but, as I’ve tried to show here, I believe there is a spiritual answer as well. Those who avoid such distressing information are not yet poor enough in spirit, the quality Jesus praised in the first Beatitude. We should all cultivate an openness to God’s will and the divine spark in animals.
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Jon Hochschartner is the author of a number of books about animal-rights history, including The Animals’ Freedom FighterIngrid Newkirk, and Puppy Killer, Leave Town. He blogs at SlaughterFreeAmerica.Substack.com.