Zoonotic diseases, including COVID-19, are clearly part of this new global metabolism between humans, animals and capital. Beyond the threat of pandemic, this interaction proves a long-term existential threat to humanity in other ways, particularly given the contribution of animal agriculture to anthropogenic climate change.
These and other struggles would be enriched rather than diminished by a robust animal liberationist perspective. There are indeed serious questions to be asked of socialists that refuse to countenance the political defense of animals – on Marxist as well as humanist grounds.
Author’s Note:
The following correspondence was in reply to the Article “COVID–19 and Circuits of Capital”, published in Monthly Review (MR). The lead author is
Rob Wallace, an evolutionary epidemiologist who has done extensive research
on the social factors underpinning the spread of pathogens – and whose book
Big Farms Make Big Flu is essential reading for anyone concerned with
understanding the place of animal agriculture in the origins of contagious
diseases. Monthly Review was founded in 1949 and remains one of the leading
independent journals of Marxist/ socialist theory in the United States. The
article was readied for publication in the May 2020 issue of MR, but given
its importance for understanding the unfolding COVID-19 pandemic, MR editors
posted it online on March 27, 2020.
Our correspondence was submitted April 22nd. Monthly Review rejected the
submission, kindly informing us on the occasion of May 1st.
In our estimation, that MR could reject good faith correspondence on the
shortcomings of an article that simultaneously places the destruction of
animal life at the epicentre of capital’s role in pandemics and then refuses
to acknowledge even the ameliorating impact of the animal rights movement —
much less it’s full political demands on capital and society — speaks
volumes about the Left when it comes to the position of animals in politics.
Rob Wallace, Alex Liebman, Luis Fernando Chaves and Rodrick Wallace’s
article (“COVID-19 and Circuits of Capital”) provides a welcome analysis of
the current COVID-19 pandemic. Here the authors understand COVID-19 as not
only an economic crisis, or as only a crisis about animals in food systems;
instead COVID-19 is correctly understood as a symptom of human interactions
with animals within the context of capitalist industrial agriculture.
While this might sound promising for leftists interested in how animal
liberation might be compatible with socialization of production, there is,
unfortunately, a great deal of disappointment ahead. When it comes to
thinking about animals, Wallace, et al display a deep conservatism in
imagining what sort of economic and social arrangements are possible as
alternatives.
The last 150 years have seen the mass industrialization of animal
agriculture as a key site of global capitalist production. This explosion in
capitalist animal agriculture, like other forms of production, aims at the
proliferation of commodities in order to generate surplus value. These same
processes have also had an important impact on human food supplies,
reshaping the means of subsistence (that is, the means for the reproduction
of human labour) in a profound fashion. This has led to an extraordinary per
capita growth in the human consumption of animal-based foods, and with it a
massive expansion in intensive industrial scale animal agriculture and
fisheries, now impacting the lives of trillions of animals on land and sea
every year.
The costs for animals of these historical processes are no secret. The sheer
scale of lethality and suffering is unprecedented in history.1 We assume the
authors to be acutely aware of this dimension, as well as of other
commentators who have added essential insights into the nature of the
pandemic from a socialist perspective (e.g. Mike Davis, David Harvey, among
many others).
Our contemporary food systems reflect the reality of not just capitalist
production, but a horrific relation between capitalism and a prevailing
hierarchical anthropocentricism. Billions of land animals are interned
within intensive production systems. These beings are brought into life
through forced reproduction, subject to continuing violence as part of the
factory farm system, and destined for death in ways which manipulate the
life cycles of animals to fit the profit cycles of agribusiness. The
situation for sea animals is not improved: many wild fish species are now
endangered through industrial fisheries which literally drag trillions of
these animals, struggling for life, in agony, from the oceans. Developments
in aquaculture over the last four decades have notoriously achieved the mass
internment of sea animals in vast, intensive production systems.
These developments have been part of what Raj Patel and Jason Moore describe
as a regime of “cheap food”, which has functioned to drive down the human
“wage bill” (and thus expanding surplus) by reducing the cost of the means
of subsistence.2 Mass intensification of animal agriculture, and the
complete subsumption of this production within capitalism, are certainly
evidence of what John Bellamy Foster has described, emphasizing Marx, as a
“metabolic rift.”3 Indeed, we would go so far as to portray the modern
animal agriculture system as the basis of a new “global metabolism,” which
establishes a mechanized cycle for the reproduction of animal life and
death, allowing for the proliferation of animal based foods as the very
means of subsistence for the reproduction of human life and labour. Zoonotic
diseases, including COVID-19, are clearly part of this new global metabolism
between humans, animals and capital. Beyond the threat of pandemic, this
interaction proves a long-term existential threat to humanity in other ways,
particularly given the contribution of animal agriculture to anthropogenic
climate change. In the interim, meanwhile, because animal agriculture and
the fisheries industries are the primary drivers of mounting biodiversity
losses and mass species extinction, the animal system’s more immediate
“existential threat” is to the thousands of animal species, and billions of
individual wild animals, who are already facing imminent annihilation.
What is the solution? While Wallace, Liebman, Chaves and Wallace argue that
we need to commit to radical reforms equivalent to “birthing a new world,”
it is disappointing that their dreams for animals remain little more than
status quo:
We reintroduce the livestock and crop diversities, and reintegrate animal and crop farming at scales that keep pathogens from ramping up in virulence and geographic extent. We allow our food animals to reproduce onsite, restarting the natural selection that allows immune evolution to track pathogens in real time.4
In other words, for animals the solution is to return to the “old world” of
small-scale agriculture. Is retaining the exploitation of animals the best
we can do in imagining this new world?
Clearly any thinking about our food systems has to reckon with the realities
of a world in which animal-based foods have become a core means of
subsistence. For many human communities, hunting and animal agriculture are
central parts of both food system and are informed by cultural traditions
and beliefs. From this perspective, wholesale and immediate demands calling
for the end to animal agriculture must be made with care. Any reforms to
food systems would require change to be driven by local communities within
the context of heterogeneous cultures and traditions, and would need to
maintain as its goal democratic control over food systems, as well as animal
justice.
However, COVID-19 presents a rare opportunity to think about our existing
food system and the problematic centrality of animals within it.5 The crisis
provides us with the historic opportunity to think about how we divest from
the production of animal-based foods, sharply reversing the growth of meat,
egg and dairy products as a global food staple, and eliminating our dominion
over animals once and for all. It is not just animals who benefit from an
end to their exploitation. Beyond thinking about whether trillions of
animals should perform the “necessary labour” of being produced as
commodities for exchange and as means of subsistence COVID-19 also presents
an opportunity to think about human workers involved in the production of
these foods: who are not only subject to extraordinarily poor work
conditions globally, such as low-wage or forced labour, but are also in the
front line for zoonotic disease transmission.6
If anything, Marxism teaches us that unprecedented historical conditions
create the opportunity for previously unimaginable futures, including the
promise of the democratic control of production and the reduction of
unnecessary labour time. COVID-19 indeed presents an opportunity to go
beyond “old ways” of thinking. But the unprecedented connection with animal
agriculture means we also have a greater opportunity at hand. If we are to
“birth a new world,” we must move well past a defense of old anthropocentric
worldviews – views that distort our most elementary relationships with the
planet’s sentient inhabitants by reducing those beings to the status of mere
commodities and by representing them as abject “inferiors” whose lives and
interests have no value apart from their utility for our purposes. Our
attachment to old anthropocentric worldviews severely limits our
possibilities for renewed socialist struggle in agrarian and land reform
efforts, renewed labor organizing in the agricultural sector, collective
food programs, and the like. These and other struggles would be enriched
rather than diminished by a robust animal liberationist perspective. There
are indeed serious questions to be asked of socialists that refuse to
countenance the political defense of animals – on Marxist as well as
humanist grounds.
Notes
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