The Animals Need YOU!

Shifting the paradigm from animals as property to animals as nonhuman persons with inherent value requires a grassroots movement of people who are educated educators–people who understand the arguments in favor of veganism and can discuss them calmly and in plain language with the other people that they interact with in their day-to-day lives. We need people who can explain to others why “happy” exploitation, reducetarianism, and other speciesist approaches are not the solution and, indeed, are part of the problem.

There are all sorts of ways to do creative, nonviolent grassroots advocacy. But, in the end, the most important component of a grassroots movement for animals is the individual–YOU!–communicating with other individuals.

If each of us convinced one other person in the next year to go vegan and that was repeated over a period of years, we’d have a vegan U.S. in about 12 years and a vegan U.K. in about 9 years.

Each of us can be an effective agent of change. It does not cost anything to educate ourselves. Indeed, one of the primary purposes of this website and of our Facebook page is to provide you with free educational resources.

The alternative is supporting the bloated animal charities that do nothing but sell out animal interests and make people feel better about exploiting animals in return for a donation.


If you are not vegan, please go vegan. Veganism is about nonviolence. First and foremost, it’s about nonviolence to other sentient beings. But it’s also about nonviolence to the earth and nonviolence to yourself.

If animals matter morally, veganism is not an option—it is a necessity. Anything that claims to be an animal rights movement must make clear that veganism is a moral imperative.

The World is Vegan! If you want it.

Learn more about veganism at

Gary L. Francione
Board of Governors Distinguished Professor, Rutgers University

Anna Charlton
Adjunct Professor, Rutgers University

©2016 Gary L. Francione and Anna Charlton

A Report from the “Intersectional Justice” Conference

I have written about those who identify themselves as “intersectionalists” but who embrace a very speciesist position. I have also written about a recent conference on “intersectional justice.” The following essay is from Dr. Mark Causey, Lecturer in Philosophy and Liberal Studies at Georgia College and State University. Dr. Causey attended the “intersectional justice” conference. I have never met Dr. Causey and I do not know him other than in connection with his reaching out to tell me about this conference. He wrote the following essay, which I am posting in its entirety exactly as he sent it to me. He made no changes in response to any observations I made.


I recently attended the Intersectional Justice Conference on Whidbey Island in Washington State. Based on the way the conference billed itself as dealing with the intersections of animal rights, human rights and justice issues, I naively assumed that it would deal with the intersections of animal rights, human rights, and justice issues. I soon learned the danger of making assumptions. The main focus of the conference seemed to be voicing the anger and rage that many of the speakers felt at their being marginalized within the animal rights (or “animal whites”) community. The Abolitionist Approach, which oddly enough doesn’t even consider itself part of the mainstream “animal rights” community in the first place, came in repeatedly for explicit and pointed criticism [well, criticism is not really the correct term because that would imply a substantive engagement with ideas which was not so much on offer here]. As far as I could gather there were at least 3 main complaints about the Abolitionist Approach:

1. Veganism as a moral baseline is too simplistic and assumes (white) privilege
2. Calling it “abolitionist” appropriates the lived history of the African-American experience and seems to assume that since legal slavery has ended that there are no lingering issues of systemic racism
3. Abolitionist veganism focuses too much on nonhumans!

I will attempt to address each of these in turn now.

1. Veganism as a moral baseline is too simplistic and assumes (white) privilege:

Indeed, it would seem from what I gathered that having any sort of universal or at least potentially universalizable moral principle, like veganism as a moral baseline, is a sign of patriarchal, white male privilege that takes its viewpoint as the universal and thus erases the perspectives of differently situated others [the truth of a proposition being determined more by who the speaker is than by what it is they say]. Telling someone to “go vegan” implies that they have money and access to vegan options. It is consumerist. The whole notion of “voting with our forks” implies buying power and privilege to vote. One speaker, I honestly don’t remember which one, was thanked, to much applause, for not asking us to all “go vegan.”

Now I certainly see the point that not everyone has equal access to fresh, wholesome fruits and vegetables [not to mention all the analog vegan products that so many falsely assume necessary for a vegan diet] based on where they live and their socio-economic circumstances. I also know that statistically the majority of those so disadvantaged are people of color. I absolutely agree that this is a fundamental human justice (food justice) issue that must be addressed and that vegans should be at the forefront of such efforts. As we were reminded, and I fully agree, that unlike natural deserts, “food deserts” don’t just happen. They are constructed by systems of discrimination both racial and economic. Now that is an intersectional issue. Enabling disadvantaged peoples to be able to go vegan would save animals’ lives as well as the lives of these humans who also disproportionately suffer from diet related diseases. But as Gary Francione has repeatedly explained, the necessity for some to eat animal products in order to be adequately nourished doesn’t mean that it is just to consume animals, it only means it is justifiable given the circumstances—unjust circumstances we should be working hard to change! It is possible, as Ellen Jaffe Jones has demonstrated, to eat vegan on $4 a day (the amount of the average SNAP allotment). We even learned at the conference about some amazing work being done in inner-city Baltimore to introduce people to vegan diets, so why not ask people to go vegan and then help them do it rather than ridicule the very notion? Eating a vegan diet [and I by no means want to imply that veganism is only about diet] in these circumstances then becomes a powerful means of non-violent social protest against a food system that is admittedly rigged against these communities. Indeed, the conference seemed at times an odd combination of people with solutions and people with complaints with the two never seeming to connect.

As to the notion that having any sort of universal or at least potentially universalizable moral principle, like veganism as a moral baseline, is a sign of patriarchal, white male privilege that takes its viewpoint as the universal and thus erases the perspectives of differently situated others—this is simple moral relativism. Now here’s the thing: I am a philosopher who has actually published on Nietzsche, one of the chief proponents of what he called “perspectivalism” and a darling of the critical theory crowd. Nietzsche was one of the chief practitioners of what Paul Ricoeur called the “hermeneutics of suspicion” which sees power dynamics and hegemony behind all claims to “truth” and even “morality.” But what I see in this criticism of veganism as a moral baseline is a speciesist power play that maintains our human hegemony over nonhuman others. It is a claim that whenever human rights interests conflict with nonhuman animal rights interests, the human interests always win. Nietzsche to one side, the very notion that we shouldn’t have moral absolutes is counterproductive to any justice struggle. The very fact that these speakers are complaining about the very real injustices they have experienced as non-dominant group members demonstrates that they have a universalizable concept of justice—it’s just that they apply it unevenly across the species-divide. I do not doubt for a moment that they care about animal justice nor wish to suggest that they are in any way insincere. Many of them have been vegan longer than I have and have done far more justice work than I have or perhaps ever will do. I am only suggesting that speciesist attitudes have created inconsistencies in their own positions. If animals matter at all morally, that is if they are members of the moral community as we all agree that they are, then our treatment of them is just as much a justice matter as our treatment of each other. We should never be doing things to them that we would consider unjust when done to another human.

2. Calling it “abolitionist” appropriates the lived history of the African-American experience and seems to assume that since legal slavery has ended that there are no lingering issues of systemic racism:

I was told at the conference that the term “abolition” implies that slavery and the racist attitudes that made it possible are simply a thing of the past. Done and dusted. Time to move on to liberate someone else now. Such an attitude ignores the persistence of slavery (albeit not legalized slavery, like that of the Immokalee tomato pickers) and the systemic racism. Despite the Abolitionist Approach’s 5th principle which clearly rejects all forms of human discrimination, including racism, sexism, heterosexism, ageism, ableism, and classism, I was told that it is not enough to just say it. A fair point. I was told that veganism is not like some badge to be earned but something you have to do every day. It is more like a verb than a noun. Amen. So what are we arguing about?

The thing is, and someone please correct me if I am wrong, I have never seen where Gary Francione [who was called out by name in the conference] has ever denied that racism, sexism, heterosexism….. still exist and are still active justice issues. He explicitly states that, “We cannot say that we reject species as a morally objectionable criterion to discount or devalue the interests of nonhumans but that we do not have a position on whether race, sex, or sexual orientation/preference are morally objectionable criteria when used to discount or devalue human interests. Our opposition to speciesism requires that we oppose all discrimination.” Comparing human slavery and abolition to animal slavery and abolition, I am told, is to try to compare suffering. African-Americans were “animalized” and denied their proper recognition as full human beings, so to then compare their suffering to animal suffering simply repeats this dehumanization. But the intent here is not to compare suffering. We can’t. The intent is to highlight the systems of domination operative in both cases [here we all can agree on blaming the white males who set up this system and still profit from it]. Indeed, I would argue that speciesism is the original form of domination. That is why every subjugated group in the past, women, people of color, members of nondominant religions, and so on have always been “animalized” in the minds and depictions of the oppressors. Our domination of animals back at the beginning of domestication led to the domination of other humans as well (especially the appropriation of female bodies and reproductive capabilities). All humans still profit in various ways (but not all equally) from our continued domination of the nonhumans. I suspect the real complaint here is related to number 3 below: that abolitionist vegans spend too much time focused on nonhuman animals rather than human ones.

3. Abolitionist veganism focuses too much on nonhumans!

I suspect that much of what is behind this complaint is the notion that until we have solved all the human problems, the animals will just have to wait. Needless to say, that is hardly an intersectional approach. The idea seems to be that human justice simply matters more. That is speciesist. In terms of sheer quantity of suffering [oops, I was told not to use this comparison!]—trillions a year—animal suffering is on a scale that simply defies comprehension. This is not to compare the quality of the suffering, it is just a fact that humans have never been bred , slaughtered, imprisoned, enslaved, etc., on anywhere near the scale that we are currently doing to nonhumans. What I expected to hear at the conference was how attacking our speciesist exploitation of nonhuman animals would be actually striking at the root of all forms of oppression. That is what I thought would be the intersectional message here. Instead, the message seemed to be more a complaint that animal activists weren’t more engaged in the various struggles for human justice. But that seems to reinforce the idea that these are separate struggles rather than truly intersectional ones and that the human issues are more important and pressing than the animal ones. It also ignores the important differences between the abolitionist approach and other “animal rights” groups that explicitly reject the vegan moral baseline.

Mark Causey, M. Div., Ph.D.
Philosophy and Liberal Studies
Georgia College & State University

Why Welfare Reform Campaigns and Single-Issue Campaigns Necessarily Promote Animal Exploitation

The purpose of welfare reform campaigns and single-issue campaigns (SICs) is to build coalitions that include those who believe that animal exploitation per se is morally acceptable and who just object to the target of the particular welfare reform campaign or SIC. Such campaigns must play to the lowest level of the spectrum or they will lose that part of the coalition.

And that is precisely the problem.

A welfare reform campaign that aims to phase out gestation crates for pigs seeks to build a coalition that includes people who eat animal products, including pork, but who agree that the gestation crate is not “humane.” A welfare reform campaign that aims to phase out the traditional battery cage for laying hens seeks to build a coalition that includes people who eat eggs from hens confined in an “enriched” cage or in one big cage known as a “cage-free” barn. An SIC that targets foie gras seeks to build a coalition that will include people who eat meat but who think that foie gras is morally distinguishable from other meat. An SIC that targets meat seeks to build a coalition that will include people who consume dairy and eggs. An SIC that targets fur seeks to build a coalition of people who wear wool, leather, or silk instead of fur.

Because welfare reform campaigns and SICs seek to build coalitions of people, many of whom engage in conduct that is indistinguishable from the target of the particular welfare reform campaign or SIC that they are supporting, these campaigns necessarily promote the animal exploitation that is not the target of that welfare campaign or that SIC. That is, the reform campaign must characterize the reform of the use or the products that are not the target of the SIC (but are morally indistinguishable from it), as more “humane” or “compassionate,” not just as a factual matter (it supposedly causes less suffering), but as a normative or moral matter. In other words, welfare reform campaigns and SICs communicate to the public that the supposedly reformed use or the non-targeted product is what people ought to support.

So a campaign against the gestation crate must promote non-crate pork as a normatively desirable choice—as what people ought to support and consume. If the campaign even suggested that all meat consumption or even all pork consumption was morally wrong, those who object to gestation crates but otherwise think meat or pork consumption is fine would not support or donate to the campaign.

To put this in simple terms: if Mary consumes meat but agrees that the gestation crate is cruel, she is going to donate to a campaign that she understands as saying that consuming animal products other than crated pork is morally better than consuming crated pork and that she is behaving more morally than people who consume crated pork. She is not going to support and donate to a campaign that says that what she is doing is no better morally than what those who consume crated pork are doing. As we can easily see, this situation results in promoting the idea that Mary’s animal exploitation is morally acceptable.

An SIC against foie gras must promote the idea that eating a piece of steak, chicken, or fish, or pâté from the liver of a goose that has not been force fed is what people ought to do. If the campaign even suggested that people should stop eating all animal products or even just all meat, those who think that force feeding geese is wrong but that eating animal products is otherwise fine would not support—or donate to—the campaign. An SIC against fur must promote the idea that people ought to wear wool or leather instead of fur. If the anti-fur campaign even suggested that it was also immoral to wear wool or leather, those who think that it is tragic that seal cubs are clubbed or foxes are caught in leg hold traps but who wear wool and leather would not support or donate to the campaign. A campaign against the gestation crate cannot be understood to be promoting the eating of no pork, no meat, or no animal products, or it would fail to create a coalition because those who eat pork or other animal products would not support it.

All of these regulatory campaigns must engage in the pretense that the targeted activity or product is morally distinguishable from the activities or products that are not the subject of the regulatory campaign and that the latter are morally desirable alternatives. If those who are continuing to participate in animal exploitation are not told that their exploitation makes them “compassionate” people, they will not support the regulatory campaign. People must be made to feel comfortable and they are made to feel comfortable by an insidious pretense that the target of the campaign is immoral and their own conduct is not immoral, or is so much less immoral.

So, in effect, the coalitions for welfare reform and SICs all have one thing in common: they involve a broad spectrum of people who “care” about animals promoting exploitation that is supposedly more “humane,” or promoting animal products or uses that are not the target of the welfare reform campaign or SIC.

A particularly pernicious effect of coalitions is that they render the moral imperative of veganism, which we will explore in greater detail when we come to Principle Three, as meaningless. By bringing together nonvegans and vegans (that is, vegans who support welfare and SICs) in order to form a group of people with a common goal, a coalition creates the false notion among its members and among the public that there is no moral difference between someone who deliberately exploits animals by being nonvegan and someone who does not do so by being vegan. Coalitions portray the act of not eating, wearing, and using animals as irrelevant or negligible to doing justice to animals. This, in effect, prevents veganism from being viewed as a moral requirement.

Is it possible for these campaigns to not promote animal exploitation? No. The only way that these campaigns can build coalitions is by promoting animal exploitation. Could welfarists reformulate these campaigns and promote welfare reform with a campaign that explicitly said, “We are promoting larger cages for laying hens but we oppose all animal exploitation however ‘humane,’ and we regard veganism as a moral imperative yet are seeking larger cages for chickens as an interim measure while we move toward the abolition of all animal exploitation”? Could they promote a single-issue campaign that explicitly said, “We regard all animal ‘foods’ as equally unjust and violative of animal rights, and we regard veganism as a moral baseline but we are targeting foie gras now and, as soon as we prevail, we will move on to other animal foods”? Sure, those are campaigns that could be promoted. But the only people who would support—donate—to such campaigns would be those who embraced animal rights. Such campaigns would have a great deal more moral integrity but they would be completely ineffective from a fundraising point of view. And that is precisely why no animal advocacy group has ever promoted those campaigns.

Gary L. Francione
Anna Charlton

From: Gary L. Francione and Anna Charlton, Animal Rights: The The Abolitionist Approach (2015), 41-43.

When “Intersectional Justice” Means Promoting Meat, Fish, Dairy

The latest organized rejection of veganism as a moral baseline is found in the position of certain people who call themselves “intersectionalists.” In an earlier essay, I discussed how these “intersectionalists” were promoting a brand of moral relativism (at least as far as animals were concerned), and that they were combining this relativism with an appeal to identity politics. The result was what I maintained was a most speciesist vision of animal ethics.

I pointed out how there was an “intersectional justice” conference coming up in March 2016 that was being sponsored by none other than the the Humane Society of the United States (HSUS), which very clearly rejects veganism as a moral baseline and actively promotes “happy exploitation.”

The “sponsor” section of conference announcement no longer lists HSUS. But it does list Vegan Outreach, which explicitly rejects veganism as a moral baseline, and VegFund, which promotes individuals or groups that espouse “happy exploitation” and reducetarianism, as well as other problematic groups.

Most disturbing, however, is that the conference is promoting as a sponsor an entity called The Star Store:

ScreenHunter_1739 Mar. 05 12.03

Click to enlarge.

When you click on “The Star Store,” you are taken to a website that gives you, among other thing, the Weekly Ad of the The Star Store. This week, the ad is as follows:

ScreenHunter_1739 Mar. 05 12.05

If you enlarge the ad, you will see that The Star Store sells, among other things:

cheddar cheese
pork loin chops
organic whole chicken
sockeye fillet
swiss cheese
Babybel cheese

They have a clothing store as well. I called. It is not a vegan clothing store.

So “intersectional justice” is consistent with promoting a business that sells the corpses of animals and products made from animals?

Let’s think about this in the context of a group that opposed the abuse of children. Imagine that this group had a conference that was sponsored by someone who made child pornography and the conference promoted this pornographer on the page advertising the conference.

See the problem?

This model of “intersectional justice” is not intersectional at all. A true intersectional approach would treat nonhumans as full members of the moral community. Promoting humanocentric privilege is neither intersectional nor just.


If you are not vegan, please go vegan. Veganism is about nonviolence. First and foremost, it’s about nonviolence to other sentient beings. But it’s also about nonviolence to the earth and nonviolence to yourself.

If animals matter morally, veganism is not an option — it is a necessity. Anything that claims to be an animal rights movement must make clear that veganism is a moral imperative.

Embracing veganism as a moral imperative and advocating for veganism as a moral imperative are, along with caring for nonhuman refugees, the most important acts of activism you can undertake.

The World is Vegan! If you want it.

Learn more about veganism at

Gary L. Francione
Board of Governors Distinguished Professor, Rutgers University

©2016 Gary L. Francione

Imagine If There Were a Real “Animal Rights” Movement

Imagine how different things would be if there were an animal movement that: (1) focused on use and not treatment; (2) that promoted veganism as a moral imperative; and (3) did not promote (and fundraise off) welfare reforms, “happy exploitation,” reducetarianism, single-issue campaigns, etc.

Industries that promoted animal exploitation would respond by trying to keep the public focused on treatment and convincing the public that animal exploitation was really “humane.” Industry would promote the same sorts of “reforms” that animal groups promote—larger cages, more “humane” slaughter, etc.

Individuals who cared about animals but who were not ready or willing to go vegan would reduce their intake of animals and consume supposedly “happier” animal products.

In other words, if we had a movement that sought justice for animals that promoted veganism as a moral imperative, industry would do exactly what it is doing now and individuals who cared but who were unwilling or not ready to go vegan would do exactly what they are doing now.

The difference would be that we would finally have a social movement that no longer partnered with industry and that took a position that is inherently speciesist. The moral message would be clear: “animal rights” means that all sentient beings are equal for the purpose of not being treated exclusively as resources, and that we cannot justify participating directly in animal exploitation irrespective of how (supposedly) “humane” that exploitation is.

The difference would be that we would have a movement that promoted animals as nonhuman persons—beings that mattered morally in their own right—and not just “things” to which we have, at best, duties of “mercy” or “compassion” to exploit in a more “kind” manner.

We would no longer have a movement that is, in essence, a business that sells “happy” slavery. We would have a real movement that rejected *all* slavery.

We would have a movement that made clear that if animals have moral value—and so many people already share that moral intuition–then the only rational response is to go vegan and stop eating, wearing, and using animals.

We would have a movement that finally focused on the fundamental moral issue—animal use—and that stopped promoting and fundraising off the idea that it is better treatment, or substituting other animal products for foie gras or veal, that mattered.

Think about that. And if it appeals to you, then join the worldwide grassroots effort to shift the paradigm from property to personhood.


If you are not vegan, please go vegan. Veganism is about nonviolence. First and foremost, it’s about nonviolence to other sentient beings. But it’s also about nonviolence to the earth and nonviolence to yourself.

If animals matter morally, veganism is not an option—it is a necessity. Anything that claims to be an animal rights movement must make clear that veganism is a moral imperative.

The World is Vegan! If you want it.

Learn more about veganism at

Gary L. Francione
Board of Governors Distinguished Professor, Rutgers University

©2016 Gary L. Francione

Challenging Peter Singer’s Paternity Claim


Peter Singer initially gained fame by popularizing utilitarian philosopher Jeremy Bentham’s idea that just as race should not be used to exclude humans from the moral community and justify their enslavement, species should not used to justify treating animals as things. Singer borrowed the term “speciesism” from psychologist Richard Ryder and argued that using species to discount or ignore the interests of nonhuman animals was no different from using race, sex, or sexual orientation to justify discrimination against certain groups of humans. And Singer’s position as “father of the animal rights movement” was thereby secured. Gary Varner refers to Singer as “[t]he veritable Moses of the animal rights movement.” (Varner, Personhood, Ethics, and Animal Cognition, 2012, p. 133).

But is that title merited? And does Singer really reject speciesism or does he just promote a different version of speciesism?

Like Bentham, Singer is a utilitarian. He maintains that what is morally right and wrong is determined by consequences. Because rights require that certain interests be protected irrespective of consequences—a human can’t be used as a non-consenting biomedical subject even if the benefits of such use would be great—utilitarians, including Bentham and Singer, categorically reject the idea of rights. Singer categorically rejects the idea of animal rights. Singer claims that he uses the notion of “animal rights” simply as a rhetorical device; he is very clear that he ultimately shares Bentham’s view that rights are nothing but “nonsense upon stilts.” But to say that Singer’s paternity status as father of the animal rights movement is merely “rhetorical” is somewhat odd when we are talking about a rights movement. After all, the notion of a right is a legal and moral concept that by its very nature is irreducible to mere rhetoric.

A possible reply here is that Singer rejects rights for humans as well as for animals, so at least he’s being consistent. Yes and no. Singer does, indeed, reject moral rights for humans as well. But there’s a catch. Even though he rejects the notion of rights as categorical entitlements, he insists that, generally speaking, human beings are morally superior to nonhuman animals. He regards humans, or at least “normal” humans, as being self-aware and having a sense of self over time and hence an interest in continued existence. These characteristics support a presumption against using those humans exclusively as replaceable resources for the satisfaction of others’ needs and desires.

This presumption is rebuttable, of course, which is to say that it can be overridden if utilitarian considerations warrant it. If, for example, using one human as a non-consenting subject in a biomedical experiment would result in saving the lives of a million people, Singer would, other things being equal, have a difficult time as a utilitarian arguing that we should not use the human in the experiment. (This is precisely the kind of use that advocates of rights seek to preclude.) But otherwise, Singer’s presumption functions very much like a right—it protects the interest of humans in not being used exclusively as resources in all but cases where the balance of consequences is clear and significant.

And here’s where Singer’s claim to reject speciesism becomes problematic.

Singer believes that nonhuman animals do not have an interest in continuing to live in the way that “normal” humans do. According to Singer, “normal humans have an interest in continuing to live that is different from the interests that nonhuman animals have.” (New York Times, The Stone, May 27, 2015). That is because beings with the ability to be self-aware over time and plan for the future have a greater interest in living than beings who don’t. And Singer thinks that even if animals, or some animals, are self-aware in some sense, “they are still not self-aware to anything like the extent that humans normally are” (Singer, Practical Ethics, 3d ed. 2011, p. 122). So there is a qualitative distinction between humans and nonhumans, and this leads Singer to conclude that there is a moral difference between humans and nonhumans. Indeed, Singer sketches a moral hierarchy in which “normal” human beings are categorically superior to nonhuman animals.

Nonhumans, on Singer’s view, have no interest in not being used as replaceable resources. Singer thinks that “a being with the ability to think of itself as existing over time, and therefore to plan its life, and to work for future achievements, has a greater interest in continuing to live than a being who lacks such capacities” (New York Times, The Stone, May 27, 2015). For a human being to lose its life, on Singer’s view, is to suffer the loss of all the future opportunities for satisfaction that it is capable of contemplating. For a nonhuman animal to lose its life, in comparison, is essentially like going to sleep and never waking up—an animal cannot be said to “lose” anything by dying because it has no conceptual or linguistic access to its future.

For Singer, this translates into the view that the lives of nonhuman animals are of lesser moral value than the lives of human animals. Unlike humans, nonhumans can be used as replaceable resources, whereas “normal” humans possess a status that, even though Singer would deny it, is inseparable from the notion of inherent dignity that advocates of rights attribute to human beings. This privileging of humans leads Singer to make comments like: “[M]illions of chickens are killed every day. I can’t think of that as a tragedy on the same scale as millions of humans being killed. What is different about humans? Humans are forward-looking beings, and they have hopes and desires for the future. That seems a plausible answer to the question of why it’s so tragic when humans die” (Indystar, March 8, 2009).

Now, how is this not speciesist?

Singer’s response is that speciesism involves treating the interests of nonhumans in a way that is different from the way that we treat similar human interests. According to Singer, animals do not have an interest in not being used as replaceable resources because they are not self-aware. And even if they are self-aware, their self-awareness is, according to Singer, qualitatively inferior to the self-awareness of normal humans. So to treat nonhumans as replaceable resources does not present a problem of speciesism because there is no similar interest involved—humans have an interest in continued existence, whereas nonhuman animals do not. There simply is no arbitrary privileging of human beings here.

According to Singer, animals are not indifferent to how we use and kill them, but they don’t care that we use and kill them. Because animals are not self-aware, “it’s not easy to explain why the loss to the animal killed is not . . . made good by the creation of a new animal who will lead an equally pleasant life” (Singer, Animal Liberation, rev. 1990, p. 229). Animals are utterly indifferent to their futures because they cannot think conceptually about those futures; all that an animal can care about is its immediate circumstances. Thus, for example, an animal caught in a painful trap will certainly want to get out of the trap and have the pain stop, but s/he cannot have any interest in surviving and living even another day.


Why would anyone think that a cow, or a pig, or a chicken, or a fish does not care about whether we use and kill him or her but simply about how s/he is used and killed? When one of our dogs or cats gets ill, do we think that, by dying, s/he loses nothing because s/he did not have an interest in continuing to live in the first place? We would venture a guess that most of us would reject as absurd the idea that animals do not have an interest in continuing to live, and would consider it indisputable that animals are harmed when we kill them—however “humanely.”

So how does Singer justify a contrary conclusion?

The answer is found in the work of Bentham. Singer is Bentham’s modern proponent on many issues, and on this issue Singer stands shoulder to shoulder with Bentham. Before the nineteenth century, animals were excluded from the moral community because they were thought to be our cognitive inferiors on the grounds that, unlike humans, they did not reason, use abstract concepts, or engage in symbolic communication. Bentham argued that we could not use cognitive differences to justify excluding animals from the moral community. The only characteristic that was required for membership in the moral community was the ability to suffer. If an animal can suffer, we cannot, on the basis of species alone, ignore or discount that suffering.

But did that mean that Bentham thought that cognitive characteristics were completely irrelevant? No. On the contrary, Bentham thought that although the supposed cognitive inferiority of animals did not mean that we could use them for whatever purpose we wanted and treat them however we wanted, it did mean that animals were not self-aware. And that meant that we could continue to use and kill animals—at least for food—as long as we accorded appropriate consideration to their interests in not suffering.

Bentham objected to human slavery, but he did not object to the institution of animal property because he did not see humans and nonhumans as similarly situated: the former were self-aware; the latter were not. Singer agrees with Bentham: animals are not self-aware so that, other things being equal, we can use them in ways in which we would not use (at least most) humans.


We find this idea that animals are not self-aware and that, other things being equal, we do not harm them when we use and kill them, to be quite peculiar. Not only does this idea not accord with our own experience in relating to nonhuman animals; it is problematic on theoretical grounds. Indeed, we think that it’s downright speciesist.

We certainly agree that nonhuman animals think differently from the way that humans think because human cognition is linked with the capacities for conceptual abstraction and language. Humans are the only animals who use symbolic communication. So it’s probably true that only humans have the autobiographical sense of self that humans have. But so what? The question we are faced with is this: is humanlike self-awareness the only sort of awareness that results in having an interest in continued life sufficient to give rise to at least a rebuttable presumption against killing?

Let’s assume with Singer that most nonhuman animals live in a sort of eternal present. Does that mean that they are not self-aware? Consider a human with  a total amnesia in which the person is unable to recall memories of the past and form new memories and, therefore, lives in an eternal present.  We submit that it would be inaccurate to say that the person is not self-aware. There is certainly awareness of self in the present moment and then the next moment and so on. It is certainly the case that continued existence is in the interest of such a person—she or he prefers, or desires, or wants to get to the next instant of awareness—regardless of the manner in which she or he thinks about self and even if they don’t have an autobiographical sense of self.

The notion that animals are not self-aware is based on nothing more than the unargued assumption that the only way to be self-aware is to have the self-awareness of a normal adult human. That is certainly one way to be self-aware. It’s not the only way. As Donald Griffin, one of the most important cognitive ethologists of the twentieth century, noted in his book Animal Minds, if an animal is conscious of anything, “the animal’s own body and its own actions must fall within the scope of its perceptual consciousness.” In this respect, an animal’s consciousness is comparable to that of a human with transient global amnesia. It is on these grounds that Griffin concludes that “[i]f animals are capable of perceptual awareness, denying them some level of self-awareness would seem to be an arbitrary and unjustified restriction” (Griffin, Animal Minds, 2001, p. 274). The idea that one must be able to think in detached, abstract terms of an “I” who is having these experiences as part of one whole life trajectory is nothing more than a device for depicting human beings as unique and as superior to all other animals.


Moreover, there is something seriously wrong with Singer’s view that we can nevertheless accord equal consideration to the interests of animals. We maintain that we can’t do it except, perhaps, as an abstract matter. And we’re not sure it can be done even then.

Animals are legally classified as property, namely, as things that have no inherent or intrinsic value. They are chattel that are owned by humans. This, combined with the generally accepted view (which Singer promotes) that animals are cognitive inferiors, makes it almost impossible for us to think of animal interests as similar to our own in the first place. And even if we were to think of an animal having an interest that is similar to a human’s, the status of animals as property provides a good reason always to decide in favor of the human interest where there is any sort of conflict between human and nonhuman interests. When we, as owners of animals, balance the interests of animals against our own interests, we will always privilege our own interests and devalue those of animals.

Interestingly, although Bentham was a utilitarian, he opposed human slavery as an institution. Why? The standard explanation is that he thought that slavery would inevitably become the “lot of large numbers” and slaves would invariably be treated badly because such treatment would be justifiable on utilitarian grounds as contributing to the happiness of the majority. But there is another explanation. Bentham recognized that the principle of impartiality, or equal consideration, could not be applied to slaves because the interest of a slave would always count for less than the interest of a slave owner.

Bentham did not recognize this problem in the context of animals. Neither does Singer. Bentham thought that an enlightened utilitarian society could continue to eat and use animals even while according animal interests due consideration: in effect, on Bentham’s view, killing and eating animals did not entail that animals were being “degraded into the class of things.” But the fact is that there is no way to respect the vital interests of animals as long as they are legally classified as things that we are entitled to use. It can’t happen. It’s a simple matter of economics. Animals are property. It costs money to protect their interests. Given the nature of markets, and particularly in light of “free trade” and international markets, we will, for the most part, spend that money only in situations in which we get a direct economic benefit. That is why animal welfare standards mandated by law are and have always been very low and prohibit only gratuitous suffering. For the most part, the owners of animal property are required to change their behavior only when they are arguably acting in economically inefficient ways. So, for example, we require large animals to be stunned before being shackled, hoisted, and butchered not because of any real concern for animals because not doing so increases worker injuries and carcass damage.

Perhaps in recognition of the limitations of animal welfare standards imposed by law, animal advocacy organizations, led by Singer, have in recent years changed their focus from law reform to working with industry to secure voluntary changes to improve animal welfare. In 2005, Singer led an effort involving just about all of the large animal advocacy groups to endorse and promote the efforts of Whole Foods Market to formulate a program of “humane” improvements. But like Bentham, Singer fails to appreciate both the interest that sentient animals have in not being killed in the first place and the reality of economics in light of the property status of nonhuman animals. At the very best, animal welfare efforts can do no more than result in the creation of niche markets for affluent consumers whose consciences can be assuaged by paying a higher amount for animal products that may involve slightly less cruelty than conventional products. This is not consistent with any sort of “animal rights” view.


The idea that animal life is of lesser value than  human life is one that permeates the welfare position as it has been developed by utilitarian philosophers, such as Bentham and Singer. But this position also surfaces in the work of rights theorist Tom Regan.

Regan rejects both utilitarian moral theory and the theory of animal welfare. He maintains that we have no moral justification for treating at least adult mammals exclusively as means to the ends of humans, so he does not rely on the lesser moral value of nonhumans to justify animal use as did Bentham and as does Singer. Regan does, however, argue that in a situation in which there is a conflict, such as a situation in which we are in a lifeboat and must choose whether to save a dog or a human, we should choose to save the life of the human over the dog because death is a greater harm for the former than for the latter. According to Regan, “the harm that death is, is a function of the opportunities for satisfaction it forecloses,” and death for an animal, “though a harm, is not comparable to the harm that death would be” for humans. Indeed, Regan would argue that we should sacrifice any number of dogs to save one human. (Regan, The Case for Animal Rights, 1983, p. 324).

Regan’s position is problematic because if death is a qualitatively greater harm to humans than to nonhumans, then there is a nonarbitrary way to distinguish humans from nonhumans. Although Regan rejects using animals exclusively as resources, his argument that moral patients (such as nonhuman animals) have equal inherent value is based on his view that there is no nonarbitrary way to separate moral agents from moral patients. So his position on humans having a qualitatively greater interest in their lives seems to undermine that position. At the very least, to the extent that Regan thinks that situations of true conflict ought always to be resolved in favor of humans based on species, his position invites mischief depending on how “conflict” is interpreted.

We do not agree that we can say that death is a lesser harm to nonhumans any more than we can say that death is a lesser harm to a human with amnesia than to one without it, or that death is a lesser harm to a less intelligent person than it is to a more intelligent one. In situations of genuine conflict, we think that choosing a nonhuman over a human is perfectly acceptable. But we also believe that if we took animal rights seriously, we would stop manufacturing conflicts between human and nonhumans that result from bringing nonhumans into existence to use as human resources.


We conclude by noting that Singer says that we should not use animals in situations in which we would not use similarly situated humans. But it is clear that Singer allows for the use of nonhumans in situations in which we would never consider using any human being, be that human being “normal” or mentally disabled. From what we have said here, it should be clear that there are no legitimate reasons for categorically privileging human beings over nonhuman animals, any more than we would privilege a more intelligent human being over a less intelligent one. Thus New York Times columnist Nicholas Kristof is entirely right to acknowledge, as he has done repeatedly in his New York Times op-ed pieces, that he is being a “hypocrite” when he deplores our treatment of food animals but resists the call for veganism.

Singer advocates precisely the kind of speciesism that he purports to decry. Until we find the courage and honesty to acknowledge the unjustifiable violence against animals that Singer’s ideas sanction, we will continue to read articles in the pages of major newspapers with titles, such as “Saving the Cows, Starving the Children” (New York Times, June 26, 2015), whose authors insist, entirely speciously, that conflicts between animal and human interests are irreducible and that the life of a nonhuman animal comes at the cost of a human life.

Gary L. Francione, Board of Governors Distinguished Professor of Law and Katzenbach Scholar of Law and Philosophy, Rutgers University School of Law.

Gary Steiner, Professor of Philosophy, Bucknell University.
© 2016 by Gary L. Francione & Gary Steiner

Business As Usual: VegfestUK and the Animal Welfare Industry

Last year, 2015, I spoke at two VegfestUK events. I was invited to speak at four in 2016.

On January 31, 2016, Tim Barford, the owner of VegfestUK, and Alan V. Lee, Operations and Marketing Manager at VegfestUK, disinvited me from speaking at further VegfestUK events. On February 3, they issued another statement.

This essay is my comment on this situation.

Let me emphasize two things at the outset. First, VegfestUK is a for-profit business. I accept that they can have whomever they wish speak or participate in their events. I have no problem whatsoever with their deciding not to have me speak there.

Second, I have no objection to VegfestUK making a profit if  it promoted the right message. VegfestUK is not a non-profit or a charity. It’s not a charity that is taking in donations “for the animals” whose interests are compromised. I am very happy when businesses that sell vegan food or vegan clothing do well and I would have been happy to see an abolitionist VegfestUK do well.  The problem is that VegfestUK has decided to conduct that business to pander to those who promote “happy” exploitation and who reject veganism as a moral baseline. Vegfest has decided to go back to selling a new welfarist message. And in making that decision, Tim and Alan have made defamatory and otherwise unfair representations about me and other Abolitionists, as if this is somehow our doing. To continue the analogy, it’s as if VegfestUK has decided to stop selling vegan chocolates and is introducing milk chocolates and attacking and defaming those who want the vegan chocolates as the cause of the product switch.

I have a longstanding academic interest in the manner in which financial and other considerations having nothing to do with animals have resulted in “animal advocates” taking positions that compromise animal interests at the same time these “animal advocates” claim some moral high ground.

In my 1996 book, Rain Without Thunder: The Ideology of the Animal Rights Movement, I argued that the “animal rights movement” had sold out in favor of what I called the “new welfarist” position—that promoting more “humane” exploitation will supposedly lead to no exploitation.

The new welfarist position, which is morally bankrupt as a theoretical matter and counterproductive as a practical matter because it makes people feel more comfortable about exploiting animals, has only gained strength in the past 20 years as more and more corporate animal organizations compete more intensely for donations and seek to increase their donor bases by promoting the idea that we can exploit animals in a “compassionate” way. The unifying theme of the new welfarist movement is that veganism is not a moral imperative—it is simply one way of reducing suffering.

What has happened with VegfestUK is another example of the problem that I’ve been discussing for 20 years and that I have identified as the primary cause of why the animal movement moves in one direction—backward.

Vegfest is a for-profit business but, as I stated in 1996 in Rain Without Thunder and have repeated many times since, the entire “animal movement”—whether charitable or non-charitable—is a business that sells out the interests of animals.

Never before in history have the so-called “advocates” of an oppressed group spent so much time and exerted so much effort in trying to convince the public that continued oppression of the victims it claims to represent is a matter of individual “journeys” and that continued oppression can be “compassionate.”

Never before in history has a supposed movement for justice been so very unjust with respect to those for whom it is supposedly concerned.

As this essay will show, VegfestUK has decided to reject the position that veganism is a moral imperative and to return to the new welfarist approach that it promoted exclusively until last year, and the motivation for this action is primarily financial.  The VegfestUK situation represents a dramatic example of the many problems that attend the new welfarist position.

My criticisms of VegfestUK are not personal. On the contrary. My criticisms go to the very heart of the ethical morass that the “animal movement” has become.

Tim Barford has permitted the posting on his Facebook page of screenshots of private communications of a personal nature from one of my moderators in an effort to disparage me. Therefore, I trust that he will have no problem with my use of screenshots of a non-personal, factual nature that have been given to me by others in response to the VegfestUK action, particularly as they show quite clearly what is really going on here, and that he and Alan V. Lee have been dishonest and disingenuous.

I would like to preface my remarks with something that I said to Alan in an email dated January 29. Alan has quoted from that email publicly and that’s fine. I am going to quote from some of his. I do want to reiterate part of what I said to Alan in that email: “I am terribly disappointed.”

And I certainly and sincerely am.


Tim Barford and Alan V. Lee accuse me of being critical of other supposed animal advocates.

They are 100% correct.

I certainly do criticize animal advocates who promote “happy exploitation” and reducetarianism, and who otherwise do not clearly promote veganism as a moral baseline or imperative.

I not only criticize these animal advocates—I consider it an obligation to do so.

In case Tim and Alan have not noticed, I have—for the past 20+ years—been relentless in my criticism of a “movement” that unceasingly compromises animal interests and sells out animals for the price of a donation. I believe that the “movement” has been a failure precisely because so many “animal advocates” promote everything but veganism as a moral baseline or imperative.

That is a major focus of my work and I will continue to call out those who engage in what I regard as a reprehensible approach that betrays nonhuman animals. But I have in the past and will continue in the future to engage in substantive criticism. I will provide reasons why I believe these animal advocates are engaging in problematic behavior.

Let’s look at four recent and specific criticisms that I have made to which Tim and Alan have objected and that were mentioned specifically by them in connection with their decision to disinvite me.

Roger Yates and “Intersectional” Speciesism

Tim and Alan are upset that I criticized Roger Yates, who runs something called The Vegan Intersectionality Project (which is also called The Vegan Information Project) (VIP). I pointed out that, in addition to his blatant and constant misrepresentations of the Abolitionist Approach, Yates received funding from, and expressed support for, an organization called VegFund. VegFund promotes a terribly problematic “happy exploitation” organization, Mercy for Animals, and endorses reducetarian promoter and anti-vegan advocate Matt Ball. The Executive Director of VegFund is a member of the Board of Humane Society International, which has its own “happy meat” label.

Even Alan V. Lee, who defends Yates for taking money from VegFund (as we will see later, Alan defends him because VegfestUK also receives money from VegFund), recognizes that Yates did not just take money from VegFund—he “actively promotes” it.

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Alan tried to justify Yates’ relationship with VegFund, explaining that he needed the money for “his gazebos, cupcakes, literature etc”:

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There are Abolitionists all over the world who do creative, nonviolent vegan advocacy and none of them takes a cent from—much less promotes—new welfarist groups like VegFund.

In any event, hours after I wrote on my Facebook page that Yates was accepting funds from VegFund and, even worse, was promoting VegFund on his “intersectionality” page, the VegFund logo disappeared from the VIP page. Yates is now complaining that he got a grant from VegFund in 2013 and he is claiming that it is my responsibility to ascertain whether VegFund was, for example, supporting Mercy for Animals back then:

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No, Roger, it is incumbent on you to know whether groups you promote are promoting “happy exploitation.”

And let’s be frank, Roger. It’s not a matter of whether VegFund promoted Mercy for Animals in 2013. You are using Mercy for Animals material in your own advocacy in 2016.

In order to get an idea quickly as to how problematic Mercy for Animals is, here’s Nathan Runkle, the head of Mercy for Animals promoting “happy exploitation” by mega-corporation Walmart.

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In my view, campaigns like this are reprehensible. They are blatantly speciesist and they explicitly promote animal exploitation.

And here’s a screenshot I took on February 18, 2016 of the video section of Yates’ Vegan Information Project Facebook page where Yates has a video of his group showing a Mercy for Animals video:

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That video directs people to a Mercy for Animals site where they see the following message right at the top—a message that makes it seem as though the problem is how animals are raised for food and not that they are used at all:

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Although Yates removed the VegFund promotion from his page after I pointed out the problem with VegFund, The Pollination Project is still promoted on every page of his website:

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Yates is apparently proud that he’s an “Official Grantee” of this group.

I had heard of, but knew nothing about, The Pollination Project. So I looked.

And I was shocked.

The Pollination Project is an organization that promotes and lists as its “Community Partners” a wide variety of welfarist groups, including The Humane Society of the United States (HSUS), Mercy for Animals, Vegan Outreach, People for the Ethical Treatment of Animals, and many others. One of its Partners is the Sistah Vegan Project, which characterizes veganism as a moral baseline as “vegan fundamentalism.”

This is deeply troubling. Yates claims to be against animal exploitation but he accepts funds from and, worse, promotes a group that supports, and whose Partners include, organizations that condone animal exploitation.

One of the Community Partners of the group that appears on every page of Yates’ website:

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As I explain and document here, HSUS promotes “happy exploitation,” sponsors events at which meat and other animal foods are served, employs a pig farmer as Political Director of the HSUS Legislative Fund, and has a President and CEO, Wayne Pacelle, who is on the Board of the Global Animal Partnership, the organization that formulates standards for the “5-Step Animal Welfare Ratings” program used by Whole Foods, which grades the level of animal suffering that the consumer wishes to purchase.

So if someone goes to Yates’ website and clicks the logo for The Pollination Project that appears on every page, they are taken to a website that promotes HSUS (as well as other groups that promote all sorts of problematic, speciesist positions).

If Yates were an anti-slavery campaigner, would he promote a group that listed as its “Community Partner” a group that promoted slavery?

I certainly hope not. But he thinks it’s just fine to do so where nonhumans are concerned.

That, in my view, is deeply speciesist.

(NOTE: After the publication of this essay, Yates removed his promotion of The Pollination Project from his page. The Mercy for Animals video remains on his Facebook page.)

Finally, Yates is a supporter of single-issue campaigns. As I have argued before, these campaigns necessarily promote animal exploitation.

Interestingly, Roger Yates was not that long ago in complete agreement with the Abolitionist Approach. Indeed, when my book, Animals as Persons: Essays on the Abolition of Animal Exploitation, was published by Columbia University in 2008, Yates reviewed the book. He had this to say:

Gary L. Francione builds on the themes of his first three rights-based books, synthesizes them, adds new ingredients, and bring it all up to date in a striking restatement of animal rights philosophy for the twenty-first century. As the pioneer of the abolitionist approach to animal rights, Francione is an extremely important figure in animal ethics. This new volume is not only high-quality scholarship but also provides the theoretical foundations for a new social movement which takes rights seriously as its core claims about human-nonhuman relations.

Indeed, Yates was so closely identified with my theory that he was referred to as a “Franciombe” by some of my less mature critics. And now he is trashing the Abolitionist Approach. How very strange!

What could possibly account for his rather dramatic change of position? Yates should explain what changed his mind about my work from his assessment of it as providing “the theoretical foundations for a new social movement which takes rights seriously as its core claims about human-nonhuman relations.”

In certain respects, however, it doesn’t really matter why Yates is behaving in this most mysterious way. It just matters that he is now saying all sorts of things that are completely inconsistent with what he said before.

I stand by my criticism of Roger Yates.

VegFund: Promoter of Happy Exploitation Organzations

Tim and Alan are upset that, as part of my discussion of Yates promoting VegFund, I necessarily criticized VegFund, which promotes “happy exploitation” organizations and supporters of reducetarianism. Tim stated in writing that he was angry not only about my criticism of Yates, but also about my criticism of VegFund. As we will see below, that may well be due to the fact that VegfestUK also gets money from and promotes VegFund.

I stand by my criticism of VegFund.

The Vegan Society Senior Advocacy and Policy Officer Has a Non-Vegan Policy

Tim and Alan are upset that I criticized Amanda Baker, Senior Advocacy and Policy Officer of The Vegan Society, for maintaining that my position that veganism is a moral baseline or imperative involves white privilege and male privilege. According to Amanda, if you are a woman or a person of color and you don’t recognize a moral obligation to go vegan, then there is no moral obligation for you to go vegan and saying that there is such an obligation constitutes racism and sexism. The obligation to be a vegan, according to Baker, is context-dependent.

I disagree that the obligation to be a vegan is context-dependent. And my disagreement is not a reflection of racism, sexism or of any other form of discrimination. On the contrary, the Abolitionist Approach explicitly rejects all discrimination. My disagreement reflects an unequivocal rejection of discrimination against nonhuman animals as well as a rejection that any human concerns justify the property status of animals or the use of animals as human resources.

Putting aside that Baker’s position is incoherent as a matter of moral thinking, it is, in my view, a complete betrayal of the vision of Vegan Society co-founder Donald Watson.

I stand by my criticism of Amanda Baker.

Vicki Moran: Reducetarianism is a “Lovely Concept”

Tim and Alan are upset that I criticized Vicki Moran of Main Street Vegan for supporting reducetarianism. Here’s what Vicki said:

During my thirteen-year journey from omnivore to vegan, I wish I’d known the term reducetarian, and that I was already helping the planet, consuming fewer animals, and giving my own health a boost. It’s a lovely concept, leaving no one out and doing a world of good. Victoria Moran, author of Main Street Vegan and Creating a Charmed Life

Here’s a screenshot of Vicki’s comment:

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There is no way that Vicki’s endorsement can be read as anything but her stamp of approval on the exploitation and consumption of animals.

I stand by my criticism of Vicki Moran.

So Tim and Alan are right. I have criticized these groups and individuals. Indeed, I see it as my moral obligation to make those criticisms. And the criticisms are valid. No one who took animal interests seriously could maintain otherwise.


Frankly, the concerns and objections of Tim and Alan are puzzling.

It’s not as if Tim and Alan only recently became aware that I was taking these positions. Not only have I been making these exact sorts of criticisms for the past quarter of a century, but I made these exact sorts of criticisms when I spoke at VegfestUK in London in October. Anna Charlton and I made these exact sorts of criticisms when we spoke by Skype at VegfestUK in Glasgow in December. Anna Charlton and I made these exact sorts of criticisms in our book, Animal Rights: The Abolitionist Approach, a book that both Tim and Alan recently read and reviewed enthusiastically.

Here’s a photo from January of Tim reading Animal Rights and Alan reading Rain Without Thunder. Both books have pointed and direct criticisms of animal protection groups and individual animal advocates:

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So nothing new has happened.

Tim and Alan are making a big deal about the operation and moderation of my Facebook page. They are saying that something has changed recently and that the page now has criticisms of animal advocates. But that is just nonsense. The content of the page has not changed at all. I have been critical of those who promote new welfarism in any shape or form, or who promote new welfarist organizations, from the day that I started the page. If anyone is in any doubt on this issue, they can scroll through the page and they will see a very consistent criticism of “animal advocates” and groups that compromise animal interests.

My website has hundreds of essays, many of which discuss the problems with new welfarism and criticize specific groups and animal advocates.

The position of Tim and Alan is even more bizarre because not only have they been fully aware of my criticism of particular groups and individuals, they have agreed with that criticism until very shortly before their decision to disinvite me from all VegfestUK events.

VegfestUK Has Agreed With My Criticism of New Welfarist Groups

Alan V. Lee explicitly acknowledged on January 6:

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Alan recognized that those who feel alienated by the Abolitionist Approach are influenced by the large groups:

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Both Tim and Alan have made numerous comments (many written) to me and to other people that were highly critical of a number of animal advocates and organizations, including The Vegan Society and Viva!. Here are several just concerning Viva!:

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In this post, part of a discussion about Viva!, Alan again mentions corruption:

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Click to enlarge.  Again, I agree with Alan. The corruption is, indeed, flabbergasting.

I had referred to Viva! as the “UK PETA.” Alan agreed:

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In this exchange, Alan V. Lee agrees with the Abolitionist criticism of the Viva! “Tesco Tortures Turtles” campaign:

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In this message, Alan acknowledges that I and others have tried to reason with Tony Wardle of Viva!, who, to put it mildly, does not like me. He attacks me publicly in juvenile but nevertheless vicious and defamatory ways every chance he gets. Alan opines that money, prestige, and Viva!’s non-vegan supporters get in the way of productive communication.

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I could not agree more with Alan. In fact, I’ve said the exact same sorts of things about Viva!—and every other large corporate animal charity—many times.

Here’s a comment about both Viva! and The Vegan Society:

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Again, I could not agree more. The Vegan Society should, indeed, be called The “Vegan” Society. Perhaps “The Non-Vegan Society” would be even better!

Another comment about The Vegan Society and Viva!:

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On January 9, 2016, I published an essay that was critical of an Animal Aid campaign to stop the building of a particular pig farm. Alan V. Lee read the essay. As Alan can confirm, he agreed in writing with my position, stating that he was “gobsmacked” (one of my favorite British expressions!) at anyone who would “naively believe that this sort of campaign is a big step forward.” He added that “[d]onations trump logic all the time with these groups.”

I couldn’t agree more, Alan.

VegfestUK Agreed That My Criticisms Were Not “Attacks”

Tim and Alan have made a number of public statements in which they rejected the exact same “attack” claims that they are now making. That is, they have responded that what others claim are “attacks” by me are instances of reasoned criticism. Here’s one thread from November in which VegfestUK says, “He doesn’t attack—he offers criticism”:

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And here’s Tim claiming that the rejection of criticism by the groups and leading vegan spokespeople is “astounding.”

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In that very same thread, a new welfarist whom Tim is now defending claims that the Abolitionists are engaging in “vegan shaming” that “hurts and oppresses others.” Tim says exactly what I say: that the people who complain about being “shamed” are promoting animal exploitation and are merely being called on it.

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In November 2015, as Tim can confirm, Juliet Gellatley, the head of Viva!, complained to him that I was “attacking” Viva! Tim responded that I was critiquing Viva! and he urged her to engage the criticism rather than to cry “attack” or have other people in Viva!, such as Tony Wardle, engage in ad hominem attacks on me.

And now Tim is crying “attack” when there is only reasoned criticism with which he and Alan V. Lee have agreed in the past.

It’s truly bewildering.

In any event, I don’t “attack” anyone. I offer reasoned, documented, and substantive criticisms of speciesist campaigns, groups, and individuals, including individuals who deliberately misrepresent my positions. My concern is to highlight the lack of integrity and coherence of the movement, as evidenced by these individual examples.

When people don’t like what I have to say, they often call it an “attack.” Funny how Alan V. Lee recognized precisely that on January 24—one week before disinviting me and accusing me of “attacking” people:

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In November 2015, Tim stated to me in writing that he had “no objections at all to any posts criticising VS [The Vegan Society] Viva etc.”

Tim seems to have forgotten that he wrote those words.

Tim also seems to have forgotten about the fact that when Melanie Joy wrote an essay that characterized as “shaming” an incident where two activists interrupted the presentation of a new welfarist and accused the speaker of being a hypocrite who worked for a corrupt organization, VegfestUK published an essay written by none other than Roger Yates, who defended what those activists did and argued that criticism and protest are not “shaming.”

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It really makes no sense at all. Tim can’t seem to take the same position two days in a row. And it’s also bewildering that Roger Yates seems just fine with rather aggressive criticism of others, but when someone points out that he’s promoting new welfarist organizations, single-issue campaigns, and engaging in other conduct that even Tim has been critical of, he goes running and crying to Tim.

In their statement concerning why they disinvited me from VegfestUK, Tim and Alan complain that my criticisms, which are identical to the ones that they have defended in the past, result in “psychological damage” to those I criticize. I certainly do not mean to harm anyone. But I consider myself morally obligated to point out that certain animal advocates are taking overtly speciesist and counterproductive positions that harm nonhuman animals. If being confronted with their speciesism troubles these advocates then they need to do something about that. The solution is not for me to stop challenging them. This idea that people who are involved in what is supposedly a social movement (that many make a living from) suffer “psychological damage” when their positions are challenged is nonsense at a level that is mind-boggling.

To take the position that we have to sacrifice the clarity of ideology or basic morality in order to keep people happy is the very essence of new welfarism. And that’s the VegfestUK position in a nutshell. In this screenshot, Alan V. Lee makes the remarkable statement that he’s “not prepared to sell out my supporters for the sake of ideological purity.”

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He and Tim are, however, willing to sell out the animals.

VegfestUK Agreed With My Specific Objections to People They Are Now Defending

Tim and Alan have acknowledged that the people they are now defending and using as the pretext for disinviting me have misrepresented the Abolitionist Approach. Tim stated to me in writing on January 23 that some of the advocates that he is now defending have publicly made “unjust” comments about me and my work.

Alan V. Lee made the following statement in connection with misrepresentations of my views by Roger Yates and another new welfarist with whom Yates is associated, Carolyn Bailey, who attacks and deliberately misrepresents my work:

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Alan also stated that he could not defend the behavior of Yates and Bailey:

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So both Tim and Alan agreed that the advocates they are now defending have misrepresented my work and have attacked me, but my pointing out that those advocates have done exactly that has caused Tim and Alan to disinvite me.

On January 30, Tim cited my criticism of Amanda Baker of The Vegan Society (for claiming that veganism as a moral baseline was sexist and racist) as a reason why he was disinviting me. However, on January 23, he sent me an email stating that he did “not agree with” what Amanda said and that he had posted a request to Amanda on his Facebook page and asked her to respond to my criticism. Tim subsequently deleted that post.

After VegfestUK in London in October 2015, Tim and I talked by Skype. I raised my concerns about Vicki Moran promoting reducetarianism. He said that he agreed and he was not inviting her back for VegfestUK events in 2016. Alan wrote me an email on January 6 after I had posted a criticism of Vicki’s promotion of reducetarianism. Alan stated:

No doubt she’s a lovely person, but we have to make clear that journeys which involve animal exploitation are never never lovely – period.

I agree. I have known Vicki for 25 years and she is a lovely person but she is, for the reasons I have set forth here and elsewhere, including the comment I posted on January 6 and with which Alan V. Lee agreed, engaged in blatant speciesism in her promotion of reducetarianism. It’s really quite bewildering.

VegfestUK Has Suddenly Decided to Express Support for Welfare Reform, Single-Issue Campaigns, and Reducetarianism

As a direct result of being exposed to the Abolitionist Approach, VegfestUK purported to tighten its criteria to exclude any promotion of welfarism, single-issue campaigns, and reducetarianism.

I want to make the following very clear: I did not ask VegfestUK to change its criteria to focus on a more Abolitionist paradigm. I was happy that they did so and I offered my comments when asked. But I did not request or demand the changes in criteria. I did not make my appearing at VegfestUK in any way contingent on there not being new welfarist groups appearing there. That was their decision.

And now, they’re complaining about me because their welfarist friends are unhappy about the new criteria. That’s both absurd and unfair.

Alan V. Lee has had an ostensibly magical transformation. On January 3, he posted a condemnation of reducetarianism:

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Now, Alan embraces reducetarianism as well as supports welfare reform and single-issue campaigns:

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This is, to say the very least, a rather dramatic moral about-face.

Alan accepts the misrepresentations of the Abolitionist Approach from Tony Wardle, Associate Director of Viva!, in his comment after Alan had only three weeks before expressed his concern about corruption at Viva! (see screenshots above). Moreover, Alan had as recently as January 5, declared to be “nonsense” the very arguments by Wardle he now embraces:

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And there was this statement back in December 2015 when we were told that VegfestUK was uncomfortable with single-issue campaigns:

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And, in December, VegfestUK seemed to be very much aware of the problems of single-issue campaigns:

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And now VegfestUK is fine with single-issue campaigns. Indeed, after disinviting me, they invited Roger Yates to speak and Yates is now a champion of single-issue campaigns.

So VegfestUK has completely changed its position. And although Tim and Alan have publicly rejected welfare reforms and single-issue campaigns, they now accept them. And they now embrace reducetarianism.

After Alan posted his support for welfare reforms, single-issue campaigns, and reducetarianism, Tim told Alan that he’d “get pulled up by Vegan Police” for his statement endorsing new welfarism:

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It’s clear that Tim cannot muster an argument against the Abolitionist Approach, so he resorts to the tired accusation of “Vegan Police” leveled by new welfarists against anyone who argues for unequivocal veganism as the moral baseline of the animal rights movement.

Tim must feel pretty strongly about reducetarianism in particular. He called one of the moderators of my Facebook page a “sick fuck” for criticizing Vicki Moran’s promotion of reducetarianism as a “lovely concept.” Here’s a screenshot of that:

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I, for one, am certainly glad that Tim is committed to “respectful” discussion. However, it might be a good idea if Tim and Alan figure out what that means.

When Tim was called on his “sick fuck” comment, Tim’s response—that the matter was “the subject of an investigation”—was, to put it mildly, odd.

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In an email Tim sent to another one of my moderators, he claimed that the “Police” were investigating criticisms of Alan V. Lee. What is he talking about? Does he mean seriously to maintain that Alan is protected by the law from being criticized? Oh, well. Maybe Tim meant that people who maintain that veganism is a moral imperative—what Tim, along with the other new welfarists, calls the “Vegan Police”—are pointing out the rather dramatic flip-flops of Alan V. Lee. That’s true. We did.

In a post on Alan’s page made on February 5, someone named Anna Slater complained about “extremists” and claimed that there is “no need to change the whole world” and that we “need to open [our] hearts and actually appreciate those who work tirelessly to save animals lives even if they do eat them.” She states that “there are plenty [of] non vegans who have saved more animals than any of us have by not eating them.” Here’s a screenshot of Slater’s comment:

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You will notice that there is one “like” of that terribly speciesist comment:

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Yes, indeed, it’s none other than Alan V. Lee.

That is nothing short of appalling.

Tim posted a reply to Anna Slater, claiming that those who continue to eat nonhuman animals need education and guidance and that those who maintain veganism as a moral baseline are “hardcore,” “extremist,” violent” and “full of hatred”:

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The Abolitionist Approach is, indeed, all about education and guidance. What it is not about is encouraging people to believe that there is a “compassionate” way to engage in animal exploitation. It is not about putting a stamp of approval on animal exploitation. It is not about telling people that as long as they do some “good,” they can continue to exploit animals. Once again, Tim is confused. It’s animal exploitation that is violent; it is not violent to say that we have a moral obligation to go vegan.

VegfestUK Has Suddenly Decided to Reject Veganism as a Moral Baseline/Imperative

In November 2015, Tim stated that The Vegan Society, Viva!, and Veganuary were splitting off from VegfestUK because VegfestUK was promoting the Abolitionist Approach. He asserted that these organizations “don’t have a clue.” Despite this, and despite his complaining in December 2015 that The Vegan Society and Viva! were threatening him, Tim is back supporting all three of these new welfarist organizations. Indeed, Tim is now claiming that Viva! promotes veganism as a moral baseline in addition to promoting welfare reform and single-issue campaigns:

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That, of course, is not only false—it is impossible and makes no sense.  Viva! very clearly does not promote veganism as a moral baseline. It promotes welfare reforms, vegetarianism, reducetarianism, and single-issue campaigns. Viva! Associate Director Tony Wardle rejected the very concept of veganism as a moral baseline when we “debated” at VegfestUK in October 2015.

Tim seems to think that the differences between the Abolitionist position and the position of groups like Viva! are minimal. He apparently forgets that not promoting veganism as a moral imperative is part of the business model of such groups and that it’s just not possible to change them. Indeed, in December 2015, Alan acknowledged that such groups cannot be changed because their business model “relies on generating donations from” single-issue campaigns and that “we can’t change that”:

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I note that the VegfestUK criteria for speakers still exclude those who promote welfare reform, single-issue campaigns, and reducetarianism. Tim and Alan had better change the criteria or they will be prohibited from speaking at their own event.

VegfestUK Has Suddenly Decided to Add “Intersectional Vegans” to VegfestUK Brighton

Tim and Alan claim—falsely—to promote veganism as a moral imperative. They can’t do so as long as they are supporting groups that explicitly reject veganism as a moral imperative. So just by virtue of supporting and promoting these new welfarist groups that themselves promote welfare reforms, single-issue campaigns, vegetarianism, and reducetarianism, which necessarily reject veganism as a moral imperative, Tim and Alan are rejecting veganism as a moral imperative in favor of the new welfarist principle of promoting non-veganism as a supposed way to get to veganism.

But Tim and Alan are going beyond that to make the point that they now reject the Abolitionist Approach. On February 10, they declared “Happy days” in connection with getting American “intersectional vegan” Christopher-Sebastian McJetters to speak at VegfestUK Brighton.

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McJetters, like Amanda Baker of The Vegan Society, argues that people who live in poverty find it difficult to be vegan and, therefore, to maintain that veganism is a moral baseline is classist and ableist, and since many poor people are people of color, it is racist as well.

That position is explicitly and inherently speciesist.

In order to see how McJetter’s position is speciesist, imagine making his argument in contexts involving humans and human interests.

When a poor person (whether or not a person of color) harms another human who is innocent, do we say that it is classist, ableist, or racist to say that what the person did is morally wrong?

Of course not.

We may (and I hope would) understand why people who suffer the injustice of poverty might act in certain ways. We may (and I hope would) want to eliminate the economic inequality that causes poverty. We may (and I hope would) want to take the circumstances into account when we punish in such circumstances although the legal system generally does not.

But we would all agree that any violence against innocent humans is morally wrong. The rule that we cannot justify inflicting harm on innocent humans is a baseline irrespective of who you are or your circumstances. That is, we would all say, for example, that it is morally wrong for a person who is poor to kill an innocent person to get money. Poverty is horrible and it should be eradicated. But being poor does not give you a license to violate the fundamental rights of others.

However, when the innocents are nonhumans, there are supposed
“animal advocates,” such as McJetters, who claim that it’s racist, classist, and ableist to insist on moral baselines or imperatives. This is just more of the relativist “it’s all about journeys” nonsense mixed with identity politics. And it’s inherently speciesist.

For McJetters, the obligation to be vegan is context-dependent. It’s a matter of the “who you are space,” to use a phrase from Breeze Harper, an “intersectional vegan” who characterizes veganism as a moral imperative as “vegan fundamentalism.” I have written about McJetters, Harper, and other “intersectional vegans,” including Aph Ko, in recent blog posts here and here and in a number of Facebook posts, including here.

And feminists or people of color who disagree with these supposed “intersectionalist vegans,” and who maintain that the moral imperative of veganism is no different from the moral imperative that prohibits the violation of fundamental human rights, are dismissed as “tokens” or “sycophants.”

“Happy days”? Not for the animals.

Interestingly, on January 13, less than one month before VegfestUK announced that McJetters would speak at Brighton, Alan V. Lee seemed to recognize very clearly that people like McJetters were expressing a relativist position. He analogized the “intersectionalist” vegans to “large animal groups” who promote moral relativism:

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Alan, a person of color, also understood that people like McJetters are making accusations of racism and sexism in order to avoid the matter of veganism as a moral baseline. In a note he wrote to me on January 12 in response to my essay on McJetters and others, he stated that the “intersectionalist vegans” are:

another bunch of narcissists who need to get some sort of benefit from their free ride on intersectionality based on essentialism. And like the leaders of the (new) welfarist movement, they need to artificially create followers to believe in their nonsense. (either by playing the ‘racism / sexism card’, or by calls for more donations).

Anyway, it was a monumental essay! Well done on smashing yet another widely promulgated myth!

Thank you, Alan. I am glad that you liked the essay. But your comment invites this question: why are you and Tim declaring “Happy days” when you have someone like McJetters, who peddles speciesism, moral relativism, and identity politics, speaking at VegfestUK?

That’s a rhetorical question. The answer is clear. VegfestUK needs to make its new welfarist friends feel comfortable. The Vegan Society, Viva!, VegFund, and the others that Tim and Alan want to placate will all just love the moral relativism spouted by McJetters and some of the other speakers that VegfestUK has invited, such as Will Tuttle. After all, you don’t even have to discuss the substance of the argument that the moral status of animals requires the recognition of veganism as a moral imperative if the very argument can be dismissed as racist, sexist, or classist.

And that is exactly why Amanda Baker, Senior Advocacy and Policy Officer of The Vegan Society, embraces the speciesist nonsense peddled by McJetters so enthusiastically. It’s a great way to avoid the very uncomfortable fact that The Vegan Society has explicitly rejected the idea that veganism is a moral baseline.

The Abolitionist Approach has, from its inception, been intersectional in the proper sense of that word in that it has made the connection between human rights and animal rights, and has condemned racism, sexism, heterosexism, classism, and all forms of discrimination, as well as speciesism. People like McJetters just promote yet another anthropocentric and speciesist position while they pretend to be “radical.” They are anything but. And their position is anything but “intersectional” as that term is used in its proper sense.


It is very clear that this recent drama has nothing to do with my criticism of new welfarists. I am doing what I have been doing for 25 years now. And I have been taking positions with which VegfestUK has explicitly agreed.

Tim and Alan have done a significant about-face and have returned to promoting new welfarism and single-issue campaigns, and to rejecting the promotion of veganism as a moral baseline.


The answer is what I discussed in Rain Without Thunder and have been saying ever since.

It’s just business as usual.

VegfestUK is a for-profit business. On July 1, 2015, Tim Barford made the following announcement:

From today, VegfestUK is no longer a not for profit company. VegfestUK has never sought to make a profit, and never has. This has changed and from now on we are a profit seeking venture.

As I mentioned at the outset, as far as I am concerned, the animal movement as a whole is a business. It does not matter whether the groups involved are charities or not. Animal charities, such as Viva! and The Vegan Society, as well as non-charitable limited companies, such as Animal Aid, are all competing for donors and they want to keep their donor bases as broad as possible. So they promote any position that they think will bring in donations. They all reject veganism as a moral imperative.

VegfestUK, as a for-profit business, has as important customers those animal charities and non-charity entities like Animal Aid that directly and indirectly funnel people to attend VegfestUK events. Tim and Alan briefly flirted with trying to bypass these organizations and market directly to the grassroots. But, as you will see from the following, that presented some financial challenges for the for-profit VegfestUK.

The solution? Backtrack. Change positions and re-embrace the previous VegfestUK business model of catering to the welfarist and single-issue charities and businesses, and put the blame somewhere else.

Consider the following:

First, Tim expressed to me and to others that he had been threatened by The Vegan Society and Viva! in response to his joining in my criticism of the new welfarist approach. Indeed, on January 23, Tim Barford made a public statement on the Abolitionist Approach Facebook page referring to the legal action that The Vegan Society had threatened against him:

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Second, Tim expressed to me on January 23 (and he has repeated to others) that the anti-badger-cull activists were threatening to re-route their march in Brighton on February 27 past the VegfestUK venue. According to Tim, the anti-badger-cull leader, Dominic Dyer, is not a vegan. The anti-badger-cull people are very hostile to the Abolitionist Approach.

Third, on January 28, three days before I was disinvited, Alan V. Lee stated to one of the moderators of my Facebook page (who was also scheduled to speak at VegfestUK Brighton) that since VegfestUK started tightening up its criteria, it has suffered adverse consequences:

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In this exchange, also shortly before I was disinvited, Alan states that VegfestUK would lose £10,000 if welfarist organizations were not to appear at VegfestUK:

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Alan said something similar to me in an unsolicited message sent to me at the same time he made the preceding statements:

Unfortunately, currently in the UK there’s a really strong appetite for SIC’s for some peculiar cultural reasons. On financial grounds, it’s totally unrealistic for VegfestUK to eliminate all groups who exclusively promote SIC’s or run animal rescue missions without providing vegan education. To explain this in more concrete terms, that would mean rejecting around 40 groups all of which contribute over £10,000 to our income, which I’m sure you’d agree is a sizeable contribution to the event financially.

In this comment, Alan indicates that if VegfestUK became Abolitionist, there would be economic consequences in terms of lost jobs and contracts:

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Alan defends selling out by animal charities; he reasons that it’s not their fault: it’s “the monetary system and the obstacles it presents”:

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The new welfarist charities need to sell out:

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So according to Alan, the groups that sell out the animals are not to blame. It’s the fault of the economic system. In order to bring in the money that these animal businesses need, they need (according to Alan) to sell out the animals and compromise the message of veganism as a moral imperative.

That’s just breathtaking. But, if truth be told, all of the animal groups think the same way. And that’s why we’re in the mess we’re in and why the only thing that can and does work is a grassroots movement.

Fourth, Tim and Alan got particularly upset that I criticized Roger Yates for his promoting VegFund. Alan defended that Roger Yates took money from VegFund, claiming that there were not many other groups that Yates or VegfestUK could turn to:

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It’s no surprise that Alan and Tim defended Roger Yates with respect to VegFund and got upset that I had criticized Yates for seeking funding from and promoting VegFund. VegfestUK also gets funding from and promotes VegFund. This is the “Sponsor” section on the VegfestUK page:


Click to enlarge. I added the red arrow pointing to VegFund as a VegfestUK sponsor.

So VegfestUK is getting support from and promoting an organization that endorses the “happy exploitation” group, Mercy for Animals, and whose Executive Director sits on the Board of Humane Society International.

I also noted that on the “Sponsor” page, there was an announcement welcoming a new sponsor: A Well Fed World:

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According to Alan V. Lee, A Well Fed World also promotes Mercy for Animals and reducetarianism:

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Alan claimed that he saw no problem with Yates taking money from VegFund but agreed that it was problematic that Yates “actively promotes” VegFund:

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But So does VegfestUK. 

So Alan defends taking money from VegFund but agrees that it is problematic for Yates to promote VegFund. However, VegfestUK also receives funds from VegFund and promotes Vegfund.

This is a rather embarrassing situation for VegFestUK to be in.

Fifth, on January 31, VegfestUK stated on its own page that my being there or not being there would have no effect on the financial viability of VegfestUK:

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Please note that the comment states that VegfestUK supports the “Abolitionist Ideology,” which, if you’ve read down this far, you know is absolutely false.

Later that same day, on my Facebook page, Tim Barford said that my continued presence at VegfestUK “may well put us out of business”:

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So my presence one way or the other won’t make a difference financially but my presence may put VegfestUK out of business.

Well, that obviously makes no sense.

On the VegfestUK Facebook page, Alan O’Reilly, one half of the talented Grumpy Old Vegans, and a businessperson himself, asked Tim what he was talking about:

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Click to enlarge.  As you can see from that screenshot, Tim did not answer the question.

Alan O’Reilly pressed Tim for an answer. This exchange ensued:

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Again, no answer. And then, Tim deleted the thread.

According to Alan V. Lee, who is the Operations and Marketing Manager of VegfestUK, VegfestUK is “at a watershed.” Please read this statement from him.

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The bottom line is clear: Tim and Alan have sold out in order to pander to the animal welfare industry.


Tim Barford and Alan V. Lee continue to attack me and others who are critical of them in ways that make the sneering sarcasm of a 12-year-old look sophisticated. They are allowing the welfarists, anti-badger-cull people, and anyone else to post ad hominem attacks, including outright defamation, on their pages.

Indeed, someone posted a thoroughly defamatory statement on the VegfestUK Facebook page. The response from Tim and Alan was to let it stay on the page with the following comment in which they explicitly recognize that the post misrepresents my work and personally insults me:

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So “free expression” allows for what are explicitly acknowledged to be misrepresentations and personal attacks, but not for the pointed criticism of speciesism and campaigns that promote speciesism? And they think it’s acceptable to leave on the VegfestUK page what they acknowledge in writing to be false and to constitute a personal attack?

It’s absolutely bewildering.

Tim has also engaged in repeated, public personal attacks against my Facebook moderators. This included calling for the removal of two female moderators who civilly disagreed with him using logical arguments. He even accused one of these moderators of being me using a fake profile. Apparently Tim does not believe that it is possible for others to agree with my views and to understand abolitionist theory well enough to express themselves intelligently and present logical and compelling arguments. Whether or not Tim’s questioning the identity of my female moderators reflects sexism on his part, he has allowed others to post on his pages sexist and otherwise malicious attacks on my moderators.

A woman who disagreed with Tim and Alan and who had been subjected to absolutely vicious sarcasm and personal attacks from Tim asked the following question and got a rather revealing answer:

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That really says it all. They are abusive because they can be.

Tim and Alan issued the following statement in their criteria for participating in VegfestUK when I was disinvited:

We also cannot accept speakers at VegfestUK events who are regularly disrespectful to other activists in public. We support polite, constructive, respectful critique, but not personal attacks, disrespectful comments, or rude and discourteous language towards other activists.

So “respectful critique” includes misrepresentation and personal attacks, but excludes the substantive critique of speciesist positions. And the purported justification for that incoherent position is that they have the power, as the producers of VegfestUK, to take that position—”Because we can.”

How very sad.

How very corrupt.

And how very ironic. Tim and Alan are constantly engaged in ad hominem, juvenile, and often defamatory attacks on others. If their criteria were applied to them, they would be the first to be excluded from VegfestUK.

I also note that several of the speakers, including McJetters and Yates, have, in violation of the VegfestUK criteria, “engaged in personal attacks, disrespectful comments, or rude and discourteous language towards” me and others whose advocacy is framed by the Abolitionist Approach. Yates has (for several years) been misrepresenting my position, as Tim and Alan have acknowledged, and McJetters’ response to my reasoned argument that his position reflects speciesism combined with identity politics was to call me an “asshole.”

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But then, when Tim Barford thinks that calling someone a “sick fuck” because they object to reducetarianism is acceptable, it comes as no surprise that the new criteria are completely meaningless unless, of course, it suits the agenda of Tim Barford, Alan V. Lee, and their new welfarist sponsors and friends.

I should mention with respect to the comment by McJetters that it is precisely because we allow identity politics to inform discussions of justice that we have progressives unwilling to criticize Barack Obama even though his policies have been just about as reactionary and unjust as those of George W. Bush. Because we pander to identity politics, we don’t recoil in horror when we are told that feminists have an obligation to support the reactionary Hillary Clinton for President, or when right-winger and anti-feminist Ayn Rand is proposed as a “feminist” for education on feminism in British secondary schools.

Sorry, Mr. McJetters, identity politics has been a curse to the left. I am sorry that you and your associates, such as Breeze Harper, Aph Ko, and others, have chosen to bring that reactionary nonsense into animal ethics. But, as I have discussed elsewhere, it’s clear that the corporate welfarists, including the Humane Society of the United States, are buying it by supporting your efforts, and you now have the Senior Advocacy and Policy Officer of The Vegan Society cheering you on as you peddle your moral relativism and identity politics, so I don’t expect you to stop anytime soon. But please rest assured that I won’t stop exposing it for the unjust sell out of animal interests that it is.

Interestingly, in December 2015, Tim Barford refused the request to speak at VegFestUK of another “intersectional vegan” whose views are not substantially different from McJetters’. This person, a woman of color, also takes the position that anyone who disagrees with her position is a sexist and a racist. On a Facebook thread, Tim explained that he refused her request to speak because “we dont [sic] want rude hostile bigots at our event thanks.”

Here’s a screenshot of that comment:

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Apparently, rude and hostile bigots are now acceptable at VegfestUK. Tim and Alan have no problem with someone like McJetters, who engages in juvenile name calling and who promotes the bigoted nonsense that those who maintain that  veganism is a moral imperative are racists or classists.

As I mentioned above, I did not request or demand that VegfestUK change its criteria for speakers. I made it clear that all I wanted was a venue to promote the Abolitionist Approach. I am quite happy for advocates to hear my position and that of people like Tony Wardle (despite his constant juvenile attacks on me), Melanie Joy, Vicki Moran, or any of the other welfarists who usually speak at VegfestUK, and let them make up their own minds.

But Tim and Alan wanted more. They wanted me to stop criticizing the “happy exploitation” efforts of the new welfarists as a condition of my speaking at VegfestUK. On January 29, I wrote the following to Alan V. Lee:

If Tim thinks that I am going to sell out and remain silent about people misrepresenting Abolition or promoting new welfarism or whatever so that I can be at VegfestUK, he is very much mistaken.

Two days later, I was disinvited.

I stand by my position. I am not willing to sell out the animals. I am sorry that Tim Barford and Alan V. Lee are willing to do so.


It is a shame that Tim Barford and Alan V. Lee could not be honest and instead chose to engage in this dishonest and transparent charade.

But I guess I was naive to expect much else.

I first encountered Tim Barford in 2014, when he launched an attack against me because I criticized marathon runner, Fiona Oakes, who was (and remains) an Ambassador of The Vegan Society, when she appeared on BBC Radio, and said:

I run in a positive proactive kind of way to promote a vegan diet…I’m not saying that it’s for everyone, I’m saying that it’s not probably for very many people…

You can listen to Oakes make this remarkable statement here.

Fiona followed up with statements that those who promote veganism as a matter of moral baseline and moral imperative are “aggressive, petty. . .fundamentalist nutters,” and stated that my position critical of her upset her “for the animals, the damage such comments and aggression do them.” You can see her breathtaking comments here.

Tim Barford not only voiced his support for Fiona, but stated:

Sadly it is true that many people don’t get on well with a vegan diet and get very ill on it. Not an ethical justification obviously, but a plain statement of fact.

Yes, that’s right. Just in case that you cannot wrap your mind around this, here’s a screenshot of the post:

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At the same time, I was being critical of The Vegan Society for its “You Don’t Have to Be Vegan” rebranding that made crystal clear that it was rejecting veganism as a moral imperative. You can read the essays I wrote about this here, here, and here. And, of course, there was the matter of my being banned by The Vegan Society in 2011 after I criticized the Society for taking paid advertisements for restaurants that served “happy” animal products.

On August 3, 2014, and, again, on August 10, 2014, Tim and I talked about these matters on Go Vegan Radio. Actually, I tried to have an intelligent discussion about these issues. You should listen and decide for yourself about Tim’s performance in these debates. You can listen to the August 3 show here. You can listen to the August 10 show here.

Whatever else was clear from those radio discussions, it was clear that I maintained that veganism was a moral imperative. Tim did not. I maintained that the welfarist position was both morally unacceptable and counterproductive. Tim disagreed.

Tim continued to defend The Vegan Society and to attack me in the most juvenile and unprofessional way.

In Spring 2015, Tim said he had a change of heart and agreed with the Abolitionist Approach. He thanked me for calling him on the matter with Fiona Oakes and The Vegan Society. He said that my “‘call to action'” had “transformed” his “life and work.” He asked me to come to speak at VegfestUK in October 2015. I agreed.

On February 1, 2016, after I had been disinvited, Tim stated that I should “be deeply grateful” to him and “respectful” of him because he had the “balls” to “take [me] on and promote [me].”

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Tim seems to have forgotten that it was he who approached me and said that the Abolitionist Approach had changed the way he thought about animal ethics. He claimed that he had come to realize that promoting Abolition at VegfestUK was the morally right thing to do. I never asked him to do anything. Abolitionists don’t need Tim Barford or anyone else to “take us on” or “promote us.”

Working with a small number of talented and dedicated advocates, we have succeeded in building a vibrant grassroots Abolitionist community all over the world and that community is growing every day. We did that with no assistance from any of the corporate welfarist groups or their advertisers, which is what VegfestUK is. Indeed, the large corporate welfare groups have done nothing but try to suppress the Abolitionist message.

This drama with VegfestUK is just another example of the hostility we encounter from the corporate welfarists and their cheerleading squads when we attempt to promote veganism as a clear and unequivocal moral baseline and educate people as to why welfare reform, single-issue campaigns, and reducetarianism are immoral and counterproductive.

That said, I want to say that I thoroughly enjoyed speaking at VegfestUK London in October 2015. The response from the attendees was overwhelming and I am continuing to get emails to this day from people who were exposed to the Abolitionist Approach in October. I enjoyed meeting and interacting with all of the wonderful people there. In December 2015, Anna Charlton and I spoke by Skype at VegfestUK Scotland in Glasgow. Although that was obviously a different sort of experience, it was enjoyable nonetheless. We’re sorry that we won’t be able to reach advocates through the VegfestUK venue. But we’ll reach them in other ways.

Justice for nonhumans simply does not fit the VegfestUK business model.

Tim claims that he is going to do a presentation at VegfestUK Brighton in which he will discuss “the merits of both the ideology and the approach, as he seeks to answer the question as to the value for activists that the Abolitionist Approach may provide.”

Putting aside that Tim is, at best, confused about my work, the idea that someone in the pocket of the large U.K. animal charities, whose lack of both candor and good faith are now clear beyond a reasonable doubt, is purporting to discuss with those at VegfestUK the “merits” of a theory that completely rejects what he and his friends are about raises some serious issues about deliberate misrepresentation.

In any event, in the end, it’s all about business. As Pink Floyd’s Roger Waters wrote in a song called Perfect Sense, part 2, “Can’t you see? It all makes perfect sense—expressed in dollars and cents, pounds shillings and pence.” Ironically, that song was on Waters’ album, Amused to Death, which, in many ways, characterizes both VegfestUK and the “animal movement” generally. It’s all just one big party and the animals are merely an excuse for that party. They are nothing more.

And being clear about moral imperatives and calling “animal advocates” on their rejection of veganism as a moral imperative, is, as far as VegfestUK is concerned, a matter of bad “marketing”:

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A social justice movement necessarily requires calling out injustice. The folks at VegfestUK unfortunately mistake a social justice movement for a business. And, in their view, if “marketing” means betraying animals by abandoning veganism as a moral baseline and supporting speciesist positions and campaigns, well, that’s just the price of doing business.

How very tragic that it’s the animals who are forced to pay the price.


If you are not vegan, please go vegan. Veganism is about nonviolence. First and foremost, it’s about nonviolence to other sentient beings. But it’s also about nonviolence to the earth and nonviolence to yourself.

If animals matter morally, veganism is not an option — it is a necessity. Anything that claims to be an animal rights movement must make clear that veganism is a moral imperative.

Embracing veganism as a moral imperative and advocating for veganism as a moral imperative are, along with caring for nonhuman refugees, the most important acts of activism you can undertake.

Groups that promote “happy exploitation” of any sort, or that do not promote veganism as a clear and unequivocal baseline and imperative are part of the problem and not part of the solution.

THE WORLD IS VEGAN! If you want it.

Learn more about veganism at

Gary L. Francione
Board of Governors Distinguished Professor
Katzenbach Scholar of Law and Philosophy
Rutgers University School of Law

©2016 Gary L. Francione

Postscript, added February 20, 2016

Tim Barford responded to my essay and confirmed my point (again) that he has sold out for financial reasons.

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Today, Tim also posted a comment in which he once again accused me of “shaming” other animal advocates.
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As I pointed out above, Tim seems to have forgotten that only last October, he published an essay in which Roger Yates argued that criticizing is not shaming. This again shows Tim’s complete lack of good faith. But it also exposes Roger Yates’ for his own inability to engage criticism of his promotion of new welfarist organizations, his support for single-issue campaigns, and other problematic positions he has taken and, instead, whining to Tim and Alan.

Interestingly, in the essay that VegfestUK published, Yates defended coming on stage (carrying a dead chicken) and interrupting a speaker and accusing that speaker of being a corrupt sell out. Yates claimed that conduct constituted “criticism” and “protest.” I agree with him (although I don’t believe in using dead animals as “props”). Let’s look at what I did that allegedly caused Tim Barford and Alan V. Lee to disinvite me:

1. I criticized Yates for trashing the Abolitionist Approach and promoting new welfarist groups, which is empirically true. I should add that Tim Barford in writing stated to me that he agreed with my concerns about Yates’ attacks on me and my work and Alan V. Lee in writing stated that he agreed that Yates was misrepresenting me.

2. I criticized Amanda Baker, Senior Advocacy and Policy Officer of The Vegan Society for rejecting veganism as a moral imperative. Again, I did that using her own words.

3. I criticized Vicki Moran of Main Street Vegan of promoting animal exploitation and used her own words.

4. I criticized VegFund for promoting groups like Mercy for Animals and having an Executive Director who sat on the Board of Directors of Humane Society International, which, among other things, has its own “happy meat” label.

So disrupting a speaker and accusing him of corruption and promoting animal exploitation is okay and what I did was not? To call Tim’s position transparently dishonest is the very nicest thing I can say about it.

But, as the essay proves beyond a reasonable doubt using with the words of Tim and Alan, VegfestUK needed to find a way to get the Abolitionist Approach out of VegfestUK so that Tim could make money. So he’s now embarked on an effort to re-characterize the Abolitionist Approach as being able to accommodate the rejection of veganism as a moral baseline.

That’s why he’s now featuring people like Yates, who claims that veganism is a matter of privilege and that we should not say that veganism is easy or a moral imperative because people who sex-trafficked or who are in abusive relationships may not be able to get vegan food. This ignores that it is easy for the vast majority of people, and that we don’t decide what is morally right or wrong based on situations like that anyway. It may not be easy for a child soldier to resist an order to kill when she or he is being told to kill or be killed or that her or his family will be killed. But that does not mean that not murdering is not a moral imperative.

That’s why Tim has people like McJetters, who promotes this relativist nonsense that being vegan is a matter of the “who you are space” mixed with the toxicity of identity politics.

Indeed, it’s all one big effort to recast Abolition in new welfarist terms: “great ideology but we can’t criticize those who reject the ideology.” That’s exactly what the sell-outs did in the 1990s with animal rights and that’s what the new sell-outs are doing now with respect to Abolition. Indeed, I gave examples in the essay, such as Tim Barford claiming that Viva! is both abolitionist and welfarist. That’s what it’s all about.

The Vegan Society Senior Officer of Advocacy and Policy Rejects Veganism as a Moral Baseline

In my essay on “intersectionalist vegans,” I carefully documented explicit and overt speciesiesm on the part of a number of figureheads in the intersectionalist movement. Whatever else anyone wants to say, it is crystal clear that, for example, Breeze Harper, a member of the Board of Black Vegans Rock (BVR), rejects veganism as a moral imperative. Indeed, Harper refers to the idea that we are required morally to be vegan as “vegan fundamentalism”—the very same expression used by all of the large corporate charities to trash veganism as a moral imperative. But it is also crystal clear that BVR, as an organization, rejects the idea that veganism is a moral imperative.

An interesting response to my essay has come from Amanda Baker, Senior Advocacy and Policy Officer of The Vegan Society.

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Amanda posted comments on my essay. For example, she stated:

As a white AFAB person, I see GF taking nine thousand words to say, “I vehemently deny and simultaneously aggressively assert my privileges. I will continue to speak over and try to dominate marginalized folx and their lived experiences to say whatever I want. I cannot accept that there are some things I can never understand

Here is a screenshot of that comment:

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Another comment from Amanda Baker:

To put it yet another way, GF seems to be saying, “I cannot accept that as a white male professor, I live daily with huge benefits from the unequal relay race of history. I cannot accept that I need to sit down and no longer be dominant, so that marginalized folx can act.

Here is a screenshot of that comment:

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Let me say that I have the highest regard for Donald Watson, who co-founded The Vegan Society in 1944. Indeed, I wrote the entry on Watson for the Cultural Encyclopedia of Vegetarianism and, more recently, discussed Watson in a forthcoming Oxford University reference book on animal ethics. But I certainly—and unfortunately—have a very different view of veganism from the people who currently run the Society.

For example, back in 2011, I expressed an objection to their taking paid advertisements for non-vegan restaurants in their magazine. In particular, I objected to The Vegan Society having an advertisement in their magazine that described a non-vegan restaurant as “A Haven of Peace & Inspiration” as I did not think that the animals, who were exploited for all of the dairy products and eggs that were served at that restaurant, would agree. There was more discussion here. The result: I was banned from participating in the online forum of The Vegan Society.

In 2014, I objected to The Vegan Society’s “You Don’t Have to Be Vegan” campaign. I applied to be a member of The Vegan Society so I could participate in a meeting about the “You Don’t Have to Be Vegan” campaign. My application was denied because, according to CEO Jasmijn de Boo, I brought The Vegan Society “into disrepute.”

Also in 2014, I expressed astonishment that Vegan Society “Ambassador” Fiona Oakes claimed that veganism is not “for everyone, I’m saying that it’s not probably for very many people. . .”

In 2014, I wrote about the involvement of The Vegan Society with “sustainable” animal agriculture and their partnering with vivisectors in campaigns.

In sum, I believe that The Vegan Society has lost its way and has little relationship to the progressive moral vision that inspired Donald Watson. The Vegan Society, in my view, does not see veganism as a matter of justice for nonhuman animals.

But Amanda Baker’s comments on my essay on what is called “intersectional veganism,” (I regard it as nothing more than another version of speciesism and essentialism) takes my disagreement with The Vegan Society to a qualitatively different level.

Amanda is taking the position that arguing that veganism is a moral baseline involves white privilege and male privilege. She is saying that it is racist and sexist to disagree with people of color and women who reject veganism as a moral baseline.

That is breathtaking.

Amanda apparently agrees with Breeze Harper, who rejects the idea of objective moral principles altogether (at least as they apply to nonhumans), espousing a form of moral relativism, and maintains that veganism is a matter of the “who you are space.” Indeed, Amanda states:

I’m based in the UK, but I cannot recommend too highly the work of Dr A B Harper including the Sistah Vegan Project.

Here’s a screenshot of that comment:

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As I noted in my essay, in Sistah Vegan, Harper characterizes veganism as a moral imperative as “vegan fundamentalism.”

Amanda rejects the idea of veganism as any sort of moral baseline. And given that Amanda is the Senior Advocacy and Policy Officer of The Vegan Society, it is no surprise that The Vegan Society rejects veganism as a moral imperative, which it pretty clearly does.

But it is rather shocking that Amanda would take the further step and say that veganism as a moral baseline is a matter of white male privilege. I am sure that many members of The Vegan Society believe that veganism is a moral imperative. I wonder how they will feel to learn that their views are not only not shared by The Vegan Society, but that, according to the Senior Advocacy and Policy Officer of The Vegan Society, their views are racist and sexist.

That position is troubling for several reasons. First, as Amanda acknowledges, she is a white female. So it’s a bit puzzling as to how she can make such a pronouncement in the first place on behalf of people of color. Second, there are many people of color and women whose advocacy is framed by the Abolitionist Approach and who maintain that veganism is a moral imperative. Therefore, it’s a bit unclear as to how veganism as a moral baseline can be a matter of white male privilege.

Perhaps Amanda agrees with other essentialists who, as we have seen above, think that people of color and women who embrace the Abolitionist Approach to guide their advocacy can be dismissed, ignored, or declared to be “tokens.” If she does agree with them, then I am shocked that the Senior Advocacy and Policy Officer of The Vegan Society would regard people of color and women in that way.

If she does not agree with them, then I am not all clear as to what she means by saying that my position that veganism is a moral imperative is a matter of white male privilege.

There’s really no good way to interpret her position.

If she is saying that women and people of color who agree with my position don’t count, that’s obviously problematic. If she is saying that veganism as a moral imperative is not a matter of white male privilege as long as white males aren’t taking that position, then it not only renders the moral obligation incoherent but also involves the most insidious sort of identity politics—moral principles are valid or not valid dependent only on who is espousing the principles and not what it is that they are espousing. And the who is linked to race and sex or gender alone.

Or perhaps Amanda simply does not see veganism as a moral imperative concerning justice for nonhuman animals. From this statement from The Vegan Society website, Amanda seems focused on the environment and climate change:

WHY VEGAN? “Everything I believe in has increasingly aligned with vegan as a solution; but it was the environment and climate change that gave me the reason to fully commit to vegan living.” – Amanda

But even if Amanda does not think that veganism is a moral baseline, you would think that she would at least be mindful that many people, probably including members of The Vegan Society, do regard veganism as a moral imperative, and that she would not think it a good idea to slag them off as racists and sexists.

Or perhaps Amanda was just plain pandering to folks (or “folx”) and was not acting out of any principle. Perhaps Amanda saw this controversy as an opportunity to attack me in an ad hominem way because I have been critical of The Vegan Society.

As I am not sure what why Amanda is taking this position, or what the position of The Vegan Society is concerning such troubling statements made by its Senior Advocacy and Policy Officer, I have written to The Vegan Society to ascertain exactly what is going on. Despite several emails to Jasmijn de Boo, CEO of The Vegan Society, I have received no reply. I was informed by Bob Linden of Go Vegan Radio that Bob invited Jasmijn and Amanda to come onto his show to discuss this matter. As far as I am aware, Bob has not had a reply.

In any event, one of the BVR Board members, Christopher-Sebastian McJetters (who, when I spoke with him, indicated that he preferred to be called “Sebastian”), weighed in on one of Amanda’s comments. In response to Amanda’s claim that my essay was merely a 9,000 word expression of my “privileges,” Sebastian said that he thought that Amanda’s “shortened version is much more succinct.”

Here’s a screenshot:

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A preliminary question of interest is why Amanda, a white, middle-class, highly educated person has a position that should not automatically be dismissed by Sebastian as reflecting her privileges. Let’s put that to one side for the time being.

I was under the impression that Sebastian agreed that veganism was a moral imperative. But if that were the case, he would not have said that my position was merely an expression of my privileges as he would share the position. He would have agreed that BVR and some of his colleagues on the BVR Board did, indeed, take positions that smacked of speciesism, and he would have been concerned about that.

I was, however, apparently mistaken and it appears as though Sebastian, like Harper, Aph Ko, and others involved in BVR, does not believe that veganism is a moral imperative. In that case, how can my position merely be a matter of my “privileges” because there are plenty of people of color who share my position. Sebastian may disagree with all of us, but there is nothing about the anti-speciesist position that veganism is a moral baseline that is a matter of privileges.

And why is it that a position that we cannot morally justify exploiting the most vulnerable victims is a matter of my white or my male privileges?

We ought all to check our privileges but the ultimate question is whether our privileges have resulted in our taking an unjust position. I would suggest that the privileged position in this context is the one that says that humans, by virtue of their privilege as humans, can exploit nonhumans and can reject veganism as a moral imperative. In my view, that is an unjust position.

Sebastian is one of the facilitators of the Intersectional Justice Conference that is being sponsored by the Humane Society of the United States. Why is my criticism of that a matter of my privileges? As I discuss in my essay, HSUS is an organization that disavows wanting people to go vegan, supports animal agriculture, sponsors events at which animals are served as food, and is among the most prominent—if not the most prominent—proponent of “happy exploitation.” Again, it would seem that the “privileged” position is the one that celebrates the support by HSUS.

I respect the right of anyone or any group to promote whatever version of new welfarism they want to promote. I respect that they are free to reject veganism as a moral baseline in favor of Breeze Harper’s “who you are space” brand of moral relativism or any other position that falls short of veganism as a moral baseline. What I will not respect is the cheap threat that if I or others—including people of color and women—criticize others for rejecting veganism as a moral baseline, we will be called “racist” or “sexist” or whatever aspersion those who use defamation choose to cast because they are unable or unwilling to deal with substance.

That strategy is not going to work.

I recognize that The Vegan Society has departed far from the vision of Donald Watson but it is positively breathtaking that Amanda Baker, Senior Advocacy and Policy Officer of the Society, maintains that promoting veganism as a moral imperative is racist and sexist. And it’s very disappointing that board members of Black Vegans Rock agree with her.

Bottom line: If animals matter morally, veganism is the only rational and morally sound position to take. There’s really no good counterargument, which, of course, is why there is the name calling. The idea that it is a matter of white male privilege to maintain that we cannot justify direct participation in the exploitation of nonhuman animals is bizarre beyond belief. But, at least, we all know where we stand.

With respect to animals, we all enjoy the most absolute of privileges. We hold their fate completely in our hands. We need a clear, unified, and consistent voice to effect the complete dismantling—the abolition—of the mechanisms of animal exploitation. And that will only come from what we say and do—no matter who we are.

Here’s a short summary for Amanda Baker and Christopher-Sebastian McJetters because she was complaining that the original essay was 9,000 words long and Sebastian has stated his preference for succinct expositions. And this essay is 2500 words long.

Bear with me, Amanda and Sebastian, it’s just two short points:

First, it is beyond shameful that the Vegan Society, founded by Donald Watson in 1944, employs as Senior Advocacy and Policy Officer someone who maintains that promoting veganism as a moral imperative is “racist” and “sexist.” Poor Donald Watson must be spinning—not turning, spinning—in his grave.

Second, because animals matter morally any use of animals exclusively as resources cannot be morally justified. The moral status of animals as nonhuman persons requires that we go vegan. One is either vegan or one is engaging directly in the exploitation of nonhumans. There is no third choice.

Anyone who disagrees with that—irrespective of their race, sex, gender, ability, class, or any other attribute—is morally in error.

That is 117 words. I hope that’s okay.

Here’s an even shorter one: Nonhumans don’t care about the race, sex, gender, ability, class, etc. of those who exploit them.

That’s 16 words.


If you are not vegan, please go vegan. Veganism is about nonviolence. First and foremost, it’s about nonviolence to other sentient beings. But it’s also about nonviolence to the earth and nonviolence to yourself.

If animals matter morally, veganism is not an option — it is a necessity. Anything that claims to be an animal rights movement must make clear that veganism is a moral imperative.

Embracing veganism as a moral imperative and advocating for veganism as a moral imperative are, along with caring for nonhuman refugees, the most important acts of activism for you can undertake.

Groups that promote “happy exploitation” of any sort are part of the problem and not part of the solution.

THE WORLD IS VEGAN! If you want it.

Learn more about veganism at

Gary L. Francione
Board of Governors Distinguished Professor
Katzenbach Scholar of Law and Philosophy
Rutgers University School of Law

©2016 Gary L. Francione

The Meaning of “THE WORLD IS VEGAN! If you want it.”

Many welfarist vegans and intersectional vegans do not seem to understand the ideas behind the idea that “THE WORLD IS VEGAN! If we want it.”

It’s really quite simple. There are three central ideas here.

First, this expression denotes that veganism is a moral choice and that it is one we can make today—right now—if we believe that animals matter morally. Moreover, it is a choice that we must make if we believe that animals matter morally. If we are not vegan, we are participating directly in animal exploitation. There is no way around that.

Welfarist vegans and intersectional vegans are into “journeys” and “reducetarianism,” and emphasize the difficulty of going vegan. They promote the idea of “compassionate” exploitation. They talk about veganism in a relativist way as a matter of the “who you are space.” For them, going vegan is a “sacrifice.” For abolitionist vegans, it is a joy. It is our way of saying “no” to the continued participation in the institutionalized violence against nonhumans.

When, in December 1969, John Lennon and Yoko Ono had a billboard erected at Times Square in New York City that read, “WAR IS OVER! If you want it,” they were expressing simple ideas: The Vietnam War could be over immediately if one man—Richard Nixon—decided to end it. And all war could be over forever if we made a collective decision that war was never an acceptable option and that we valued peace.

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“THE WORLD IS VEGAN! If we want it” similarly reflects that ending animal exploitation is something that we can choose to do both on an individual and a collective level right now. It’s just a matter of wanting to make that choice.

It makes no sense to have words of justice and nonviolence coming out of our mouths as the products of injustice and violence go into our mouths (and we otherwise consume those products).

There are, of course, “desert island” situations involving true compulsion in which a choice not to harm nonhumans is simply not possible. But such situations are very rare and, even in such situations, harming nonhumans is not morally right—it remains morally wrong just as it would be if a situation of compulsion required us to harm another innocent human. Humans have been known to kill and eat other humans in “desert island” situations. The harm may be excusable in light of the compulsion in both cases. It’s still morally wrong but the moral culpability is mitigated because of the compulsion.

In over 30 years of answering questions about choices when one is stranded on a desert island, we have yet to ever meet anyone who was stranded on a desert island. We have met many people who simply don’t want to give up cheese. So shall we deal with the real questions, please?

There may be circumstances short of true compulsion in which people have very great difficulty in getting access to vegan food. Their conduct may be less immoral than the conduct of others, but it is still immoral. Abolitionists should apply themselves to addressing the social and other circumstances that place people in these situations but the moral framework is not to be compromised.

Second, many people already accept that harming nonhuman animals in the absence of compulsion is morally wrong. Indeed, most people believe that harming an animal requires a moral justification and that pleasure, amusement, or convenience cannot constitute a moral justification.

That is why many people—including nonvegans—react so strongly to “animal cruelty” cases such as those involving Michael Vick and Mitt Romney: they already accept that pleasure, amusement, or convenience cannot justify harming animals.

Abolitionist vegans urge people to recognize that what they already believe commits them to stop eating, wearing, or using animals when their only justification is palate pleasure or fashion sense.

Third, if every person who is vegan and who believes that veganism is a moral imperative convinced one other person to go vegan in the coming year, and this pattern repeated itself over a period of years, the world would, indeed, be vegan in a relatively brief period of time. For example, a low estimate of vegans in the United Kingdom is 150,000 and the total population is approximately 65 million. If each one of those 150,000 people convinced one other person to go vegan in the next year, there would be 300,00 vegans next year and if this pattern repeated itself for an additional eight years (600,000, 1.2 million, 2.4 million, 4.8 million, 9.6 million, 19.2 million, 38.4 million, 76.8 million), the United Kingdom would be vegan.

That, of course, is not going to happen but it does show how much more effective vegan education and advocacy can be if we choose to promote it rather than to pursue the welfarist campaigns and single-issue campaigns that promote continued animal exploitation.

In sum, THE WORLD IS VEGAN! If you want it.


If you are not vegan, please go vegan. Veganism is about nonviolence. First and foremost, it’s about nonviolence to other sentient beings. But it’s also about nonviolence to the earth and nonviolence to yourself.

If animals matter morally, veganism is not an option — it is a necessity. Anything that claims to be an animal rights movement must make clear that veganism is a moral imperative.

Embracing veganism as a moral imperative and advocating for veganism as a moral imperative are, along with caring for nonhuman refugees, the most important acts of activism you can undertake.

Groups that promote “happy exploitation” of any sort are part of the problem and not part of the solution.

THE WORLD IS VEGAN! If you want it.

Learn more about veganism at

Gary L. Francione
Board of Governors Distinguished Professor
Katzenbach Scholar of Law and Philosophy
Rutgers University School of Law

Anna Charlton
Adjunct Professor, Rutgers University School of Law

©2016 Gary L. Francione and Anna Charlton

Chris Hedges and I Talk About Veganism

Here is a discussion on veganism that I had with writer, journalist, and political theorist/activist Chris Hedges


If you are not vegan, please go vegan. Veganism is about nonviolence. First and foremost, it’s about nonviolence to other sentient beings. But it’s also about nonviolence to the earth and nonviolence to yourself.

If animals matter morally, veganism is not an option — it is a necessity. Anything that claims to be an animal rights movement must make clear that veganism is a moral imperative.

The World is Vegan! If you want it.

Learn more about veganism at

Gary L. Francione
Board of Governors Distinguished Professor, Rutgers University

©2016 Gary L. Francione