The carefully constructed obliteration of our animal victims from the coronavirus coverage shows how casually we turn our Furies into “Kindly Ones” where other species are concerned. In this instance, “the Kindly Ones” function as a disabled conscience. With our words of commission and omission we muzzle our guilt – the condition of guilt we refuse to feel. The animals are being euthanized – put to sleep – so we can rest easy and return to normal.
Imprisoned chicken - Photo credit: Vancouver Chicken Save
"Share the fact that you are an animal lover" was the advice to farmers "depopulating" their animals...
There’s love and there’s “love.” There’s humane and “humane.” There’s
euthanasia and “euthanasia.” There’s euphemism.
According to Merriam-Webster, “Euphemism derives from the Greek word
euphēmos, which means ‘auspicious’ or ‘sounding good.’ The first part of
‘euphēmos’ is the Greek prefix eu-, meaning ‘well.’ The second part is
‘phēmē,’ a Greek word for ‘speech’ that is itself a derivative of the verb
phanai, meaning ‘to speak.’ Among the numerous linguistic cousins of
‘euphemism’ on the ‘eu-’ side of the family are ‘eulogy,’ ‘euphoria,’ and
‘euthanasia’; on the ‘phanai’ side, its kin include ‘prophet’ and ‘aphasia’
(‘loss of the power to understand words’).”
Speaking of farmed animals, euphemism is the cover-up equivalent of the mass
burials of these animals in the ground or the stomach – their “euthanasia.”
Call it collusion, conspiracy, complacency or corruption, a pact between
agribusiness and the major news media guarantees that the animals will not
truly be seen, heard or empathized with. A stock photo or video clip of a
piglet “nursery,” a “meatpacking” plant or a “poultry processing” plant does
not enlighten a public content to let industry and the media interpret the
meaning of these images. See, for example, Meat Plant Closures Mean Pigs Are
Gassed or Shot Instead and Millions of Pigs Will Be Euthanized As Pandemic
Cripples Meatpacking Plants.
Though current society seems to have forgotten that the word “euthanasia”
means, literally, a good death, or to die well – exemplifying a “loss of the
power to understand words” – there’s a kind of implicit social agreement
that this term can magically relieve us of culpability for inflicting
horrible death and atrocity on innocent nonhuman creatures.
Yet there is awareness of the real meaning of euthanasia, as is evident in
the fact that we do not call mass-killing, live burial, suffocation,
throat-cutting, gassing, paralytic electric shock and the like “euthanasia”
in the case of ourselves. Speciesism is not a mere abstract concept. It’s
the wellspring of our attitude toward nonhuman animals. It determines the
fate we subject them to and our language of justification.
I’ll wager that once the coronavirus news cycle has passed, the sympathetic
attention being paid by the media to the plight of “meatpackers” will
dissipate. For the animals, nothing will change, since the major media have
shown them no mercy, compassion or acknowledgement to begin with. The
occasional op-ed or letter to the editor expressing sorrow for our animal
victims is overwhelmed by the standardized coverage. An example of the rare
exception is Our Cruel Treatment of Animals Led to the Coronavirus.
An article in the Progressive Farmer, "Hard Decisions: How Consumers View
Mass Depopulation," in which I’m cited, draws attention away from the
euphemistic use of the word “euthanasia” as a synonym for the
mass-extermination of “livestock,” focusing instead on how to manage the
negative publicity of “mass depopulation.” An industry representative is
quoted: “producers should expect to see visuals hitting the news and social
media that will be shocking.”
Actually, this prediction is what has not happened. Farmers needn’t worry
that the major news media will blow their cover. Or that “visuals,” if
shown, would shock a public worried about having enough “meat” on the table
– a worry amped up by the media. As for social media, these outlets seem
mainly to attract those who already care strongly one way or the other.
So what’s a farmer to do? Advises the industry representative: “It’s okay to
share that this is an incredible crisis for you and your family just like it
is for families all around the world. Share the fact that you are an animal
lover and have dedicated your life to spending more time with animals than
humans. Remind people you are just one person in a community of farmers all
dealing with this heartbreaking reality.”
But what, for the farmer, is the “crisis,” the “heartbreaking reality”? It
can’t be what the animals are being put through, since for them a terrible
death and its attendant pain and terror await regardless. More to the point,
the “crisis” is the loss of income, the “waste” and disposal of animals
whose purpose, from the farming perspective, is to become a marketable
product.
Back in the days when I attended farm animal “welfare” conferences, I used
to wonder, listening to the speakers and watching their slides, “Do they
honestly, personally believe that the filthy, cobwebby, manure-filled
buildings, cages and related contrivances of cruelty to chickens constitute
welfare?” To what extent, I wondered, did self-deception figure in the
professional deception that relies on euphemisms, including that the captive
birds are “happy,” “content,” and “singing,” and that farmers “care” about
their animals above the bottom line.
Currently, some animal advocates seek to turn agribusiness adversaries into
allies in an effort to change the chicken industry from maniacally cruel to
marginally kinder. The ultimate goal of this undertaking is to reverse the
business of transforming plants into “chicken” by transforming “chicken,” so
to speak, into plants. Real chickens in this remake no longer figure in the
plant-based version of themselves or in the cellular meat version either.
This reminds me a little, inversely, of how in ancient Greek and Roman
mythology, people seek to transform the goddesses of vengeance and
retribution, known as the Erinyes or Furies, by giving them the euphemistic
name Eumenides, meaning “the Kindly Ones.” A thing to remember about the
Furies, though, is that they personify guilt and the pursuit of justice in
the wake of murder and other crimes, so transforming them into “the Kindly
Ones” amounts to a euphemistic subterfuge to avoid moral reckoning.
The carefully constructed obliteration of our animal victims from the
coronavirus coverage shows how casually we turn our Furies into “Kindly
Ones” where other species are concerned. In this instance, “the Kindly Ones”
function as a disabled conscience. With our words of commission and omission
we muzzle our guilt – the condition of guilt we refuse to feel. The animals
are being euthanized – put to sleep – so we can rest easy and return to
normal.
KAREN DAVIS, PhD is the President and Founder of United Poultry Concerns, a nonprofit organization that promotes the compassionate and respectful treatment of domestic fowl including a sanctuary for chickens in Virginia. Inducted into the National Animal Rights Hall of Fame for Outstanding Contributions to Animal Liberation, Karen is the author of numerous books, essays, articles and campaigns. Her latest book is For the Birds: From Exploitation to Liberation: Essays on Chickens, Turkeys, and Other Domesticated Fowl (Lantern Books, 2019).
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