difference between adopting ‘pets’ & humans

The ‘My pet is a rescue dog’ & telling the sad story of how the dog had been neglected and/or abused is extremely popular. Popular to the point where the pet industry is skyrocketing, likely increasing the number of pets exponentially {and the amount of destruction they cause to natural environments dislocating wildlife}. A decision to ‘rescue’ a suffering domesticated animal today is a decision to harm wildlife.
On the other hand, ‘rescuing’ orphaned kids is no where near as popular, and certainly doesn’t drive up the human population numbers like the pet industry does the domesticated dog numbers. Ironically, kids who are adopted are likely to breed less. Pets who are adopted drive up popularity making the pet breeding industry more lucrative.

liberation, not procreation

musings from a feminist vegan rabble-rouser… http://vegina.net/2013/06/26/liberation-not-procreation/

liberation, not procreation

Even within the vegan and animal liberation communities, principles surrounding family and fertility are not held consistently across species. To remain ideologically and, more importantly, ethically consistent, those who promote total liberation for all animals should not bear children. This can be accomplished either by remaining child free or by choosing to foster or adopt already-born children. The key arguments for childbearing as a valued step in the process of childrearing replicates several ethical and ideological imperatives against which animal liberation advocates argue.  It supports biological arguments of superiority, creates unjustified boundaries to delineate hierarchies, values humans over other animals and the Earth, values humans with capital resources over humans in poverty, and neglects the needs of those children who are without families.

naming natalism

(Pro)natalism is a belief that promotes having children. This ideology is dominant and rarely questioned in most cultures. It is also rarely called out and referred to by name (when is the last time you heard a parent described him/herself as a pronatalist?).  However, that which goes unnamed goes unquestioned. Feminist theorists such as Michael Kimmel have identified this trend in the maintenance of gender and race hierarchies—for example “man” refers to a white straight man and we know this because any other type of man must be labeled with a pronoun (black man, gay man, poor man, etc.). Melanie Joy has identified this in the case of maintaining meat-eating as a norm as well (she suggests calling meat-eaters “carnists” while I prefer Steve Best and Paul Watson’s term: necrovore). Similarly, I am suggesting we label the pronatalist position. How we do this productively is a topic for another essay as it opens up many new doors (e.g. is “breeders” simply a pejorative term that plays of sepeciesist ideology or is it an accurate label? Is “pronatalist” too esoteric to be effective? Etc.).

The point remains though that it is important to label the pronatalist position so that the pro-child lifestyle is seen as a lifestyle choice, not an expected stage in the life cycle. There is simultaneously a desperate need to normalize the child-free position as a viable and commendable option for those who have the privilege to make choices over their fertility.


Via agricultural and medical developments humans have done a wonderful job raising our population. However, the rate at which this is currently occurring is unsustainable. In 1650 there were about a half billion people in the world. In 1830 there were about a billion. That means it took almost 200 for the population to grow by a half billion people. The next billion people only took 100 years—in 1930 there were two billion people. By the end of the 20th century, just 70 years later the population had more than tripled to about six billion people. As we headed into the 21st century, it took only 12 years for the population to grow from six to seven billion people. There are now over seven billion people on this planet producing waste, urbanizing natural lands, growing food in an unsustainable manner, eating millions of animals daily, and destroying the Earth in other measurable and immeasurable ways.

Population Growth

A typical retort to arguments against reproduction that are concerned with overpopulation is that, in many western nations, overpopulation is not a problem.  However, the problem of human overpopulation needs to be handled on a human level, not a national level. Nations are lands with constructed borders. Honoring those borders over the wellbeing of living others is a travesty and not a viable argument for procreation from a liberatory perspective.

People are people are people so while, in the US, the fertility rate (average number of births per woman) is 1.9, in Niger it is 7.1. When animal liberationists argue for spaying and neutering they do not consider some dogs or cats to have more of a “right” to breed than other dogs or cats. We don’t say feral cats have more pregnancies than house-cats so house cats shouldn’t be spayed. Instead, the entire species is viewed as at-risk and the idea that one cat would be left on the streets or killed in a shelter so another could be bred is unthinkable.

Overpopulation not only degrades the Earth, it takes needed land away from nonhuman animals. As the human population grows, the extinction of other animals and plants speeds up. Urban sprawl, introduction of non-native species, food preferences, and pollution all lead to the death of other animals, and at a rate leading to extinction for some. There are currently about 400 endangered species in the U.S. alone. Further, the proliferation of the human population means that more animals bred exclusively to be killed for their meat, skins, or other utilitarian anthropocentric purposes.

Human overpopulation also leads to an increase in inequalities among humans. As there are more people sharing fewer resources exploitation and the affirmation and solidification of current hierarchies of power and wealth are strengthened. More affluent countries have lower populations, less poverty, and more space for people. They accomplish this via the exploitation of other people and lands. For it is the privilege we have in the US that leads to the problems of poverty and a lack of reproductive health and control in some of the nations with the highest populations.

mouth shut

We allow others to remain impoverished, under-educated, and without access to adequate education (including about reproductive health and control) in order to feed our desire for inexpensive consumptive goods, all foods being available year round, and other luxuries. The cost of human overpopulation is a global crisis from an environmental perspective, a human rights perspective, and because there are abandoned and orphaned children who desperately need homes. Privilege is built on the disadvantage of others so we must act on our privilege responsibly. We may not be able to stop the daily onslaught of human murders that our government commits in other nations via military occupation, drone attacks, and other violence, but we can live more humbly, less selfishly, and more responsibly. Not procreating is one of many things we must do to achieve this objective.

biological borders

Boundary construction goes beyond the aforementioned assertion of nation-state boundaries. Biological borders are asserted as well in pronatalist reasoning and the very same arguments animal liberationists argue against, such as biological superiority, are called upon to justify childbearing.  These arguments rest their laurels on the same logics as arguments for eugenics, phrenology, and racism.

There are a number of arguments for having a biologically related child. One is that it is the natural urge of humans to procreate. I am not a biologist so I will not attempt to refute that, and I actually believe it to be true. However, the fact that we can do it or even that we are driven to do it does not make it right. Animal liberationists accept that desire alone is not an adequate ethical criteria for meat-eating, fur wearing, and using animals for entertainment; it should not be a justification for childbearing either. I have had myriad debates with people over whether our teeth are designed to eat meat. Debate as I might, in the end, I just don’t care. It is not okay to kill others for food when there are other options—no matter what our teeth look like—as we have the ability and privilege to make other choices. Biological arguments have been made for everything from the desire to rape to genocide. It doesn’t matter if there is an ounce of truth to any of it. It is simply not right and should be rejected. Humans must reject childbearing as well. Even if it is what we want to do it will lead to our extinction, and has already lead to the extinction an suffering of so many other animals.

Some advocate one-child families or one-child per person as a “replacement rate.” I, however, advocate no child or adopted-child families for those who have the privilege to choose. The one-child solution is easier to promote as it does satisfy another argument that I hear often that people should have one of their “own” children (even if they do adopt another child). Either because it just feels different, there is a desire to experience pregnancy, or to keep one’s genes in the gene pool.

The idea that we need to have our “own” babies, even while we assert control over the reproduction of other species is an anthropocentric position that is logically inconsistent with the claim that human and nonhuman animals deserve equal amounts of consideration. That inconsistency only exists because individuals interested in equality are still willing to reproduce hierarchies and inequalities insofar as they are the beneficiaries. As animal liberationists we must reject such arguments in favor of libratory politics that are inclusive of everyone’s needs. The Earth and human and nonhuman animals will all collectively benefit from a cessation of the current boom in human population and human dominion of the Earth.

This assertion of biological superiority is exactly what animal liberationists reject in arguments that pit the human species over other species. It is the same logic on which racism rests, it is the logical impetus behind eugenics. These arguments always assert a superiority, which can later become the justification for the oppression of others. It is inconsistent with a liberatory politics that rejects racism or sexism or other –isms built on very minor biological differences.

If you randomly selected any two fruit flies and compared their DNA, then randomly selected a human and a chimpanzee, there is likely to be more genetic variation between the fruitflies than the human and chimpanzee. Given biological realities such as this there is little reason for any person to assume his or her genes are so superior from another person that s/he will produce a “better” person. Notably, this “gene pool” argument, extended to its logical conclusion, would also suggest that anyone with any mental or physical deficits or any other trait not culturally valued should not procreate. And this would include most humans. So, while I reject the gene pool argument, it also pushes for humans to stop procreating.

This sort of biological boundary building is also what maintains species hierarchies. As animal liberationists work to shift the line of who “matters” to include all animals, we should not at the same time construct and promote intra-human biological borders. For this reason a particularly problematic argument for procreating from an animal liberation perspective is the argument that vegans must have babies because they are naturally more compassionate and they need to spread these genes. There is no room for vegan exceptionalism when pushing for equal consideration.

accepting privilege responsibly

Privilege” is a word I have used a lot in this essay. I want to be clear— I am not advocating for these principles to be applied to all people everywhere. This is an argument relative to those with privilege—the privilege of education about reproductive health and the privilege of access to fertility control methods. We have the privilege of choice. We must use that wisely and advocate for that privilege for everyone.

I also do not advocate for policies to enforce or control the fertility of others as policies are instituted by nation states with the interest of only the elite in mind. For that reason policies surrounding fertility control and sexual health have historically been racist, sexist and classist—the Tuskegee Experiments in the early 1900’s, involuntary sterilization of women in Chicago in the 1970’s, the use of Norplant as a requirement of Parole release since the 1990’s, and the list goes on.

Policies about fertility and birth control will be racist and sexist and discriminatory in myriad ways because our notions of family and the pronatalist ideology in itself is entrenched with discriminatory politics. Having children becomes the lynchpin of various arguments for and against the full social incorporation of disadvantage groups. Poor and non-white mothers are lambasted for childbearing the wrong way (racist stereotype: group x, y, or z has too many  (or any) children outside of “ideal” relationships…e.g. “welfare queen, breeders, etc.). And while this argument is rooted in stereotype it goes a long way to engender bias and discrimination. Even socially, people often feel the need to make note when Black or Latina women with children are married, as if that somehow justifies her worth. And these ideologies become fomented institutionally as well.

This culture’s pronatalist assumption has also led to the idea that having children is part of the debate over the legitimacy of homosexual couples, implying that these unions might not be valid otherwise. Many arguments for gay marriage are premised on arguments that homosexual couples can be just as productive as heterosexual couples by having and/ or raising kids. Arguments over the desire and ability to raise children are seen as the justification for the physical, emotional, and financial union between two people and the issue of equality and choice often remains underemphasized.

US v Niger

The answer is more education and the empowerment of women, not more policy instituted by the privileged. The countries that allow women the most education and the most access to fertility control are the countries with the lowest teen pregnancy and fertility rates. Let’s return to the US/ Niger comparison. In the US, 73% of women aged 15-49 use modern birth control methods, while in Niger only 5% of women use modern birth control methods. Notably, the literacy rate of women in the US is 99%, while in Niger it is only 15% for women. These literacy rates also highlight variable gender inequality as well, for in the US men and women have the same literacy rate while in Niger men have a literacy rate of 43%, more than twice that of women.

(FYI, I am not insinuating the US gives enough rights over reproduction… The Bush-era bans on comprehensive sex education and current assault on access to prophylactics in schools and to abortion services leave the US falling behind other Western countries—but way ahead of many nations—in terms of women’s reproductive rights).

there are other options

One great option is not having children—and not being ashamed of it. Generally, the option to remain child-free is not socially supported and when it is it tends to remain relegated to a sub-cultural space, exclusive to the child-free and functioning more as support groups or places of affirmation, rather than spaces where the intentionally childless can just exist. For example, a number of female authors and bloggers write on the topic, seeking to assert their worth outside of their womb. Some hetero-sexual couples celebrate being DINKs (dual income, no kids), bragging about luxuries such as late night social events and traveling that free time and extra money allow. And others consider themselves GINKs (green inclinations – no kids), promoting their child-free choice as an environmental responsibility. While these spaces may comfort the frontrunners of the child-free lifestyle, they highlight the way in which this a niche choice and how choosing not to have children becomes a defining characteristic of a person. A reconceptualization of social responsibility and family, particularly within libeartory politics, is desperately needed.

adopt. don’t shop.

Another option, which rejects child bearing but accepts childrearing is to foster or adopt children. This accommodates those who retain the idea that child-rearing is an important part of a fulfilled life. This option is also laudable, and may even be viewed as a responsibility for those with the appropriate emotional, temporal, and material resources, as it not only avoids childbearing but actually helps to ameliorate the social problem of children without permanent homes. There are currently 130,000 children in U.S. foster care facilities alone waiting for homes and an estimated 20,000 young adults age out of the system each year without being adopted.

Animal activists routinely make the argument that adoption of nonhuman animals is crucial for preventing the deaths of shelter animals. To hold this opinion in the cases of nonhuman animals but not in the case of human animals is ideologically inconsistent. A popular slogan among animal liberation activists is “Every dog bred is a shelter dog dead.” This translates to human animals as well. Put another way, every child born is an orphaned child neglected. And this neglect has a tangible negative impact on those individuals and on society at large. Children who grow up in state facilities are less likely to get jobs and when they do have lower earnings, may have higher arrest rates, higher teen pregnancy rates, and more difficulty maintaining healthy spousal relationships. There is a need for childrearing but not childbearing.


From this perspective the use of In vitro fertilization (IVF) and other fertility promoting methods is particularly vile and inappropriate. To lack the ability to bear a child and still choose to create new life over protecting and promoting those who are already alive and in need of homes is a travesty. Further, the culture surrounding IVF and other techniques reinforces various status hierarchies and inequalities that animal liberation activists should adamantly reject. Only those with money can afford them and typically those who need money become donors and surrogates. Further, the idea that at least one (and sometimes two) parent(s) must be biologically related is often the driving force behind such procedures; again asserting biological boundary building.

Importantly, there is institutional and cultural baggage that needs to be unpacked to make this option more viable for more people. First, the process to adopt children is often cumbersome and expensive and not everyone who is fit to raise a child is granted the legal right to adopt. And some not fit to raise children but with the appropriate funds can adopt nonetheless. However, this should not be an excuse to procreate. Institutional shifts should be demanded and promoted rather than simply using them as an excuse.

Animal liberationists would never suggest to someone who lives in an area where vegan options are limited to wait until it is easy to be vegan to stop eating animals. Likewise, we cannot wait until adoption is effortless to promote the cessation of childbearing among those with the privilege to make such choices. In the short term that may mean people who want children don’t get them, but that is a necessary sacrifice and those people must think outside of the box and add productively to children’s lives in other ways (e.g. fostering, teaching, mentoring, etc.).

Second, there is an imbalance between the number of white people who want to adopt and the number of children of color up for adoption. Currently most adopters (73%) are white though only 40% of children up for adoption are white. White people need to be willing to adopt nonwhite children and so a lot of racism needs to be unpacked on a cultural level to allow more multi-ethnic adoptions. In the meantime, animal liberationists should avoid playing into the system that privileges childbearing and shifts in adoption policy should be pursued—we can be some of the first to promote and fight for such adoptions.

your children will be murderers

Bottom line, there are already enough children in the world. There is no need to create more. Humans are the problem. There is no way for humans to reduce their negative impact to zero or to add so much benefit they cancel out the damage they do. Adding any single body to the overpopulated human species is a disservice. Adopting or fostering and intervening in the life of someone who would not otherwise have been exposed to a compassionate and vegan household is doing something good. Adding another human is not.

Even if you do everything right, your child will be a part of the problem. From the moment that the baby shower is thrown a child becomes a consumer. According to the EPA (Environmental Protection Agency), there are over 7.6 billion tons of disposable diapers discarded each year in US landfills alone. (As a side note, every parent-to-be I know who swore s/he would use cloth diapers, didn’t). Add to that all the paper towels, excessive clothing, products purchased for short term use, social funds funneled to children whose parents need financial assistance, and the list goes on.

Further, there is no guarantee you are raising a vegan human. Having vegan parents does not necessarily a vegan make. Animal liberationists should understand this well as so many of us have chosen life paths totally at odds with anything our own parents envisioned for us.

Even if the parent-child relationship is perfect and there is no meat-eating-for-the-sake-of-rebellion there will be sleepovers, school trips, and extended-family outings that will lead to meat-eating, dairy-consumption, trips to zoos and circuses, and any other number of abusive situations.

Why not raise a child who was already on this planet and likely going to eat meat with gusto and introduce her/him to a compassionate vegan lifestyle rather than create a new life? Why not privilege raising a child who was already on this planet and who needs you?

an afterthought: ideological extensions

This debate is not a simple one. Along with these issues come a variety of other questions about inequalities, relationships between human and nonhuman animals and questions about what “animal liberation” will ultimately mean for these relationships. I will not broach these topics in this essay but wish to leave you with this thought so that we might develop on it and grow with it moving forward:

Recognizing speciesism in fertility control also forces a critical look at the methods used to control fertility and calls into question the way that we assert fertility control over nonhuman animals. When seeking to change the reproduction of male companion and farm animals we castrate them, removing their genitals. This has the benefit for humans of also changing their behavior, because as their interest in sex declines and they become more docile household companions. Animal liberationists need to critically investigate the human-animal relationship and be willing to reinvestigate how we deal with the overpopulation of other animals, particularly if we are able to provide them more space and autonomy by getting our own population under control.

Video Map – 2,000 Years of Human Migration 5 Minutes

In the journal Science, the researchers (led by University of Texas at Dallas art historian Maximilian Schich) published a study that looked at the human cultural history of Europe and North America by mapping the birth and deaths of more than 150,000 notable figures—including everyone from Leonardo Da Vinci to Ernest Hemingway. That data was turned into an amazing animated infographic. Blue dots indicate a birth, red ones means death.

Rome’s stronghold on cultural production dissipates around the 12th century and spreads to other European cities like Paris and Berlin. As the mid 20th century rolls around, a boom in the number deaths in Paris, nodding to its iconic art and literature scene in the earlier part of the century. As the years roll by, human modern culture continues to crawl west to New York City and ultimately to Los Angeles, where many a movie star has been born and died.

The researchers used data from Freebase, which touts itself as a “community curated database of people, places and things.” This gives the data a strong western-bent. You’ll notice that many parts of Asia and the Middle East (not to mention pre-colonized North America), are almost wholly ignored in this video. But the abstract did acknowledge that the study was focused mainly on Europe and North America.

Still, mapping the geography of cultural migration does gives some insight about how the kind of valued, dominant culture has shifted over the centuries. It’s also a novel lens through which to view our more general history, as those migration trends likely illuminate bigger historical happenings like wars and the building of cross-country infrastructure. At the end of the video you see Florida blowing up in red. More proof that indeed, the sunshine state is viewed as a nice place to die.

Good Question





Cowspiracy: The Sustainability Secret–a Review of a Terrific Video




I recently had the pleasure of viewing new video of Kip Andersen and Keegan Kuhn Cowspiracy: The Sustainability Secret. The basic question these two film makers ask is why the contribution of livestock to ecosystem degradation is missing from the world’s environmental agenda. To find the answer they set out to interview environmental leaders as well as others to see if they could find the answer. The video is well researched and illustrated. But more than that, it is also entertaining. You will enjoy this video.

The first lesson they learned is that no one wants to fund a video about why livestock degradation is ignored. That was a lesson  itself about the cow conspiracy. The duo were not able to find any normal sources of funding, instead they had to rely upon contributions from strangers.  But they persevered and produced what I think is one of the best environmental documentaries done in recent years.  What they show and document in their video is the implicit or in many cases, the explicit omission of livestock production as a major source of global environmental degradation on many fronts including water pollution, deforestation, global warming, species extinction, ocean dead zones, and more.

So, for instance, the duo interview various well known authors and scientists like rancher Howard Lyman, author of Mad Cowboy; Michael Pollen of Omnivore’s Dilemma; Will Tuttle, Environmental and Ethics author, Dr. Greg Lutis, and others who lay out the basic problem—no one wants to talk about the contribution of livestock to global environmental destruction.

This is illustrated over and over again throughout the video where spokespersons for various “green” groups are interviewed and either avoid livestock as a problem or deny/downplay its contribution to environmental woes.

For instance, Bruce Hamilton of the Sierra Club, is interviewed about global climate change. Hamilton correctly identifies fossil fuel burning as one factor contributing to global warming, but when asked about livestock’s contribution to green house gas emissions—Hamilton says “what about it?” At this point, the video discusses many recent scientific papers that point to livestock production as the single largest contributor to Green House Gas production—even exceeding all transportation sectors, yet the Sierra Club, like many other groups, simply does not identify it as a problem.

The duo has similar responses from other organizations. For instance, when interviewing Rainforest Action Network about the causes of rainforest destruction, land clearing for livestock grazing and forage production is barely acknowledged.

Their goal is not to embarrass these individuals or organizations, but rather to illustrate how the contribution of livestock to environmental degradation is too often ignored or omitted from official recognition by nearly everyone.

The movie goes far beyond the obvious impacts of livestock production such as overgrazing of rangelands, and talks about everything from water pollution (from manure) to energy use in the production of meat to the mistreatment of meat-producing animals by humans. Overall it makes a very cogent and articulate argument against meat/dairy consumption.

They even take on Alan Savory, advocate of more livestock production as a means of reducing global warming, pointing out that methane production from domestic animals is one of the largest contributors to warming climate, and vastly exceeds any ability of grazed grassland ecosystems to absorb more carbon.

The video is full of facts illustrated with great graphs (like how many more gallons of water or the amount of land required in the production of a hamburger vs. a veggie burger) that will make it easy to understand why livestock are one of the greatest threats to global biodiversity and ecosystems.

So why is livestock production and its multitude of environmental impacts so ignored by even environmental groups? The conclusion that Andersen and Kuhn come to is that it’s just too risky to discuss.  Many groups depend on contributions from major donors and foundations that do not want livestock production criticized. The rancher and dairy farmer are cultural icons in many parts of the country—you cannot challenge them without risk to your organization’s financial security.

There exists what I call a Bovine Curtain very similar to the Iron Curtain that once prevented outside news from penetrating the old Soviet Union. The Bovine Curtain comes in many forms. Land management agencies like the Forest Service and Bureau of Land Management seldom critique livestock production as a source of ecosystem degradation because they must answer to western politicians who often are ranchers or otherwise associated with agriculture. Similarly, many universities researchers do not investigate the negative consequences of livestock production and are silenced because they rely upon funding from legislatures dominated by Ag producers. In some states it is even against the law to critique Ag interests—as TV host personality Oprah Winfrey learned in 1998 when she was sued by a  Texas cattleman for allegedly making disparaging remarks about beef. Even though Winfrey ultimately won the suit, she no longer will even discuss the issue so in essence the threat of another law suit has silenced her.

My personal experience confirms Andersen and Kukn’s assertions that there is an unspoken and explicit desire not to discuss livestock as an environmental, ethical, and health issue. For instance, I once worked for the Greater Yellowstone Coalition (GYC) in Montana. GYC expressly forbade me to discuss livestock production’s contribution to the issues that the organization was highlighting. The organization’s board of directors included many wealthy people who had purchased ranches in the ecosystem and raised cattle. And GYC, like many western based environmental groups wanted to avoid antagonizing regional politicians like county commissioners to governors and Congressional representatives who are frequently ranchers or otherwise connected to Agricultural interests.

For example, when I was asked to discuss the threats to the ecosystem at the organization’s annual board meeting, I was not allowed to mention livestock production even though many of the issues the group was fighting could be traced directly back to ranching as the ultimate source of the environmental problem. Whether it was dewatering of rivers for irrigation and its detrimental impacts on fisheries, to the spread of disease from domestic sheep to wild bighorn sheep, from the killing of bison that wandered from Yellowstone Park to opposition to wolf recovery to the continued policy of elk feedgrounds in Wyoming, the ultimate source of the problem was and is livestock. However, GYC was unwilling to frame the issue that way for fear of antagonizing its board and/or regional politicians.

The cow conspiracy is not only in the West. I lived for a time in Vermont where dairy farming is relegated to the status of a God. For instance though dairy farms are the chief source of pollution of Vermont’s rivers and one of the major contributors to the eutrophication of Lake Champlain, there is virtually no critique of dairy farming in the state. No environmental groups are actively pursuing reduction in dairies despite their well documented environmental impacts, not to mention the health risk associated with consumption of dairy products. Instead dairy products are lauded as “good” in Vermont and supported as “local” agriculture. Ben and Jerry’s Ice Cream,which was founded in Vermont, is often held up as a responsible corporation even though consumption of ice cream is extremely unhealthy to consume.  And while a few groups discuss the negative consequences of sprawl on the landscape, they virtually ignore the far greater acreage in Vermont that is degraded by corn and/or hay production to feed livestock. Of course dairy farming contributes to many impacts from manure, fertilizer and pesticide run off into streams, GMO seeds, to the mono cropping  that destroys native biodiversity. Even Bill McKibben’s 350.org, a group based in Vermont and dedicated to reducing global warming, fails to mention the contribution that livestock production makes to global climate change.

The truth is that there are very few environmental organizations that are willing to even discuss livestock production’s impact on biodiversity and ecosystem function, much less other related issues like human health and ethical treatment of animals.

Hopefully after viewing Cowspiracy: The Sustainability Secret you be will motivated to start questioning politicians, environmental organizations and others why they are ignoring what is ultimately one of the major contributors to global climate change and biodiversity losses.

You can find out more about the movie at this link– cowspiracy.com. Watch the trailer. Get a copy of the video and show it widely. Arrange for a showing at conferences, in your college classes, at your church, and any other forum.  Better yet support Kip and Keegan’s efforts by making a contribution to them and joining one of the few organizations that are directly addressing livestock impacts on public lands like the Idaho based Western Watersheds Project. Other groups frequently challenging the livestock juggernaut include Predator Defense, Center for Biological Diverstiy, Wildearth Guardians, and the Alliance for Wild Rockies.

Author’s Bio: George Wuerthner is an ecologist, author of 37 books dealing with wildlands and environmental issues including Welfare Ranching: The Subsidized Destruction of the American West. He is also a board member of Western Watershed Project.

good question

finney farm



Finney Farm began in 1989 by a group of six activists who knew each other through their work in groups like EarthFirst! and publications like Live Wild or Die. They sought to live closer to their ideals, and found a 65 homestead in the Upper Skagit.  Originally a blueberry and ginseng farm and later a Girl Scout camp, the land was overgrown and had been abandoned for some years.  The original group formed a non-profit land trust to maintain the ownership of the property, and purchased an adjacent 40 acres of raw land in the early 90s.


Most of the original members were drawn to different endeavors within the first few years, and all eventually moved on.   Two of our current members became acquainted with the farm in 1995, and had made it their home in the late 90s.  At that time, the farm was a few different looking place—many unfinished projects, overgrown orchards, a teeny garden plot, and blackberries everywhere!   For years the main goal was to recover ground/buildings and bring the landscape back to a manageable state.  After much work, some years, and the help of many residents and visitors who came and went…the land was much improved and we felt that we could finally devote some energy to starting new projects and endeavors which have included a half acre forest garden, expansive gardens including nearly 2 acres in annual food production and 2 acres in perennials/orchards, two large commercial greenhouses, riparian planting, cabins (timber frame, recycled materials), barn addition, and much more-using a plan that we have devised with permaculture and community ideals.

As anarchists, we favor  a social system based on voluntary cooperation and have chosen to use consensus as our decision making process.  We have a cohesive set of bylaws and policies which reflect the needs of the community.  We also have a comprehensive plan of action including social and educational outreach programs, physical infrastructure, and more.

Cascadia Rainingman

Cascadia Rainingman

August 29th – September 1st

Our first ever Cascadia Rainingman is happening August 29th – September 1st at Finney Farm near Concrete, WA. Presentations, skillshares, workshops, discussions and debriefs during the day, with art happening throughout the weekend, and live music each night. 

Saturday: We will focus on Cascadia as it exists now, with presentations and discussions focused around groups active right now, and issues facing our region.
Sunday: will focus on Cascadia tomorrow! and be focused around networking and organizing in the upcoming years.
IN ADDITION: We’ll also have a schedule of workshops, skillshares, and other things happening which are awesome, but not specifically Cascadia related.
More than anything, we just want to create a space that brings together fellow Cascadians for an awesome weekend. 

For the weekend, we’re asking $35, but no one will be turned away. Directions will be sent upon registration!

Registration for tickets, as well as band signup, vendors, and presentations, skillshares etc is open! This is your event and time, and yours to create.


FB event page: https://www.facebook.com/events/696805300394540/